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THE 


SACRED  BOOKS  OF  THE  EAST 


[20] 


HENRY    FROWDE 


OXFORD  UNIVERSITY  PRESS  WAREHOUSE 
AMEN  CORNER,  E.G. 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND    EDITED    BY 


F.    MAX    MOLLER 


VOL.   XX 


AT     THE    CLARENDON     PRESS 
1885 

[  A II  rights  reserved  ] 


VINAYA    TEXTS 


TRANSLATED    FROM     THE    PALI 


BY 


T.  W.  RHYS  DAVIDS 


AND 


HERMANN     OLDENBERG 


PART    III 


THE   AOJLLAVAGGA,    IV— XII 


AT     THE     CLARENDON     PRESS 
1885 

[  All  rights  resei~vcd  ] 


CONTENTS. 


THE  ^"ULLAVAGGA. 


Fourth  Khandhaka  (The  Settlement  of  Disputes  among 

the  Fraternity)     . i 

Fifth  Khandhaka  (On  the  Daily  Life  of  the  Bhikkhus)  .  66 
Sixth  Khandhaka  (On  Dwellings  and  Furniture)  .  .  157 
Seventh  Khandhaka  (Dissensions  in  the  Order)  .  .224 

Eighth  Khandhaka  (Regulations  as  to  the  Duties  of  the 

Bhikkhus  towards  one  another)     .         .         .         .272 

Ninth  Khandhaka  (On  Exclusion  from  the  Patimokkha 

Ceremony)  .         .         .         ,         .         .  .     299 

Tenth  Khandhaka  (On  the  Duties  of  Bhikkhunis)  .  320 
Eleventh  Khandhaka  (On  the  Council  of  Ra^agaha)  .  370 
Twelfth  Khandhaka  (On  the  Council  of  Vesali)  .  .  386 

Note  on  the  Bhawavaras     .         .     • 415 

Index  of  Subjects       .         .         .         .         ..         .         .421 

Index  of  Proper  Names       .         .         .         .         .         .         .428 

Index  of  Pali  Words  explained  or  referred  to  in  the  Notes    ,     433 


Transliteration  of  Oriental  Alphabets  adopted  for  the  Trans- 
lations of  the  Sacred  Books  of  the  East        .         .         .441 


A^ULLAVAGGA. 


FOURTH    KHANDHAKA. 

THE    SETTLEMENT    OF    DISPUTES    AMONG 
THE   FRATERNITY. 


1. 

i.  Now  at  that  time  the  Blessed  Buddha  was 
dwelling  at  Savatthi,  in  the  Arama  of  Anatha- 
pi^ika.  And  at  that  time  the  A^abbaggiya 
Bhikkhus  used  to  carry  out  the  formal  Acts — the 
Ta^aniya,  and  the  Nissaya,  and  the  Pabba- 
^•aniya,  and  the  Pa/isara^iya,  and  the  Ukkhe- 
paniya — against  Bhikkhus  who  were  not  present. 

Then  those  Bhikkhus  who  were  modest  were 
annoyed,  murmured,  and  became  indignant,  saying, 
'  How  can  the  A/£abbaggiya  Bhikkhus  [act  thus]1?' 
And  those  Bhikkhus  told  the  matter  to  the  Blessed 
One. 

'  Is  it  true,  O  Bhikkhus,  as  they  say,  that  the 
A^abbaggiya  Bhikkhus  carry  out  the  (aforesaid)1 
formal  Acts  against  Bhikkhus  who  are  not  present?' 

1  It  is  true,  Lord!' 

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

And  when  he  had  thus  rebuked  them,  and  had 

1  The  words  above  are  repeated. 

[20]  B 


tfULLAVAGGA.  IV,  2,  I. 


delivered  a  religious  discourse,  he  addressed  the 
Bhikkhus,  and  said  :  '  The  formal  Acts,  O  Bhikkhus, 
theTa^aniya-,the  Nissaya-,  the  Pabba^aniya-, 
the  Pa/isara^iya-,  and  the  Ukkhepaniya-kam- 
mas,  ought  not  to  be  carried  out  against  Bhikkhus 
who  are  not  present.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a  offence/ 


2. 

i.  The  single  Bhikkhu  who  speaks  not  in  ac- 
cordance with  the  right,  the  many  who  speak  not  in 
accordance  with  the  right,  the  Sa^gha  which  speaks 
not  in  accordance  with  the  right.  The  single 
Bhikkhu  who  speaks  in  accordance  with  the  right, 
the  many  who  speak  in  accordance  with  the  right, 
the  Sawgha  which  speaks  in  accordance  with  the 
right  \ 

Now  (it  may  happen  that)  the  one  Bhikkhu  who 
speaks  not  in  accordance  with  the  right  may  point 
out  (the  right  course)  to  a  single  Bhikkhu  who 
speaks  in  accordance  with  the  right,  or  gives  him 
to  understand  what  it  is2,  or  urges  him  to  see  or 
consider  the  matter  in  that  light3,  or  teaches  him,  or 

1  This  short  enumeration  of  the  different  categories  occurring 
in  the  subsequent  paragraphs  is  quite  in  the  style  of  the  Abhi- 
dhamma  texts,  in  which  such  lists  are  accustomed  to  be  called 
matika;  compare  the  expression  matika-dharo  as  applied  to  a 
learned  Bhikkhu  in  the  stock  phrase  at  Mahavagga  X,  2,  i ; 
A"ullavagga  I,  n  ;  IV,  14,  25,  &c. 

*  The  Samanta  Pasadika  here  says:  ni^/fcapetiti  yatha  so 
taw  atthaw  ni^/^ayati  oloketi  evaw  karoti. 

3  Pekkheti  anupekkhetiti  yatha  so  taw  atthaw  pekkhati 
k'  eva  punappunar7  fa  pekkhati  evaw  karoti.  (Samanta  Pasadika.) 


IV,  3-  THE    SETTLEMENT    OF    DISPUTES.  3 

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

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

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


3. 

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


1  Sammukha-vinaya-pa/irupakena.  The  rule  of  proce- 
dure, called  Sam mukha-vinay  a,  hereafter  rendered  '  Proceeding 
in  Presence,'  is  one  of  the  seven  modes  of  settling  disputes  already 
referred  to  in  the  closing  chapter  of  the  Patimokkha  ('Vinaya 
Texts/  vol.  i,  p.  68),  and  is  more  fully  described  below  in  ^Tulla- 
vagga  TV,  14,  1 6,  and  following  sections. 

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

B  2 


ATULLAVAGGA.  IV,  4,  I, 


the  matika  in  the  first  paragraph  of  chapter  2  in- 
struct, &c.,  the  three  first  members.] 


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


i.  Now  at  that  time  the  Blessed  Buddha  was 
staying  at  Rafagaha,  in  the  Kalandaka  Nivipa,  in 
the  Bamboo  Grove. 

Now  at  that  time  the  venerable  Dabba  the  Mal- 
lian,  who  had  realised  Arahatship  when  he  was 
seven  years  old,  had  entered  into  possession  of 
every  (spiritual  gift)  which  can  be  acquired  by  a 
disciple ;  there  was  nothing  left  that  he  ought  still 
to  do,  nothing  left  that  he  ought  to  gather  up  of 
the  fruit  of  his  past  labour2.  And  when  the  vener- 
able Dabba  the  Mallian  had  retired  into  solitude, 
and  was  sunk  in  thought,  the  following  consideration 
presented  itself  to  his  mind :  'Arahatship  had  I 

1  The  whole  of  the  following  story  of  Dabba  down  to  the  end 
of  section  9  (except  the  last  sentence)  recurs  in  the  Sutta-vibhahga 
as   the   Introductory    Story   to   the   Eighth    Sawghadisesa.     The 
Samanta  Pasadika  has  therefore  no  commentary  upon  it  here,  and 
the  few  extracts  that  we  give  from  it  are  taken  from  the  notes  of 
that  work  on  the  corresponding  passage  in  the    Sutta-vibhanga. 
The  stupidity  ofUdayi,  who  once  supplanted  Dabba  the  Mallian  in 
the  performance  of  his  duty  as  bhattuddesaka,  forms  the  burthen 
of  the  Introductory  Story  to  the  Gataka  on  '  the  Measure  of  Rice ' 
(No.  5  in  the  Gataka  book;  '  Buddhist  Birth  Stories/  pp.  172  and 
following). 

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


IV,  4>  3-          THE    SETTLEMENT    OF    DISPUTES.  5 

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

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

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

'Very  good,  Dabba.  Do  you  then  regulate  the 
lodging-places  for  the  Sa^gha,  and  apportion  the 
rations  of  food  ! ' 

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

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

'  Let  then  the  Sawgha,  O  Bhikkhus,  appoint 
Dabba  the  Mallian  as  the  regulator  of  lodging- 
places,  and  as  the  apportioner  of  rations.  And 
thus,  O  Bhikkhus,  should  the  appointment  be  made. 


ATULLAVAGGA.  IV,  4,  4. 


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

'  "  Let  the  venerable  Sawgha  hear  me. 

'"If  it  be  convenient  to  the  Sa^gha,  let  the 
Sawgha  appoint  Dabba  the  Mallian  as  regulator 
of  lodging-places,  and  as  apportioner  of  rations. 

'  "This  is  the  resolution  (#atti). 

-1  "Let  the  venerable  Sawgha  hear  me. 

'  "The  Sa?;zgha  appoints  the  venerable  Dabba  the 
Mallian  as  regulator  of  lodging-places,  and  as  ap- 
portioner of  rations.  Whosoever  of  the  venerable 
ones  agrees  that  Dabba  should  be  so  appointed, 
let  him  remain  silent ;  whosoever  does  not  agree, 
let  him  speak.  The  venerable  Dabba  is  appointed 
by  the  Sa^gha  as  regulator  of  the  lodging-places, 
and  as  apportioner  of  rations.  The  Sa^gha  ap- 
proves thereof.  Therefore  is  it  silent.  Thus  do 
I  understand." ' 

4.  And  the  venerable  Dabba  the  Mallian,  being 
so  chosen,  appointed  one  lodging-place  in  the  same 
place  for  the  Bhikkhus  who  belonged  to  the  same 
division.  For  those  Bhikkhus  who  were  repeaters 
of  the  Suttantas  he  appointed  a  lodging-place  to- 
gether, thinking,  '  They  will  be  able  to  chant  over 
the  Suttantas  to  one  another.'  For  those  Bhikkhus 
who  were  in  charge  of  the  Vinaya  he  appointed  a 
lodging-place  together,  thinking,  '  They  will  be  able 
to  discuss  the  Vinaya  one  with  another.'  For  those 
Bhikkhus  who  were  preachers  of  the  Dhamma  he 
appointed  a  lodging-place  together,  thinking,  '  They 
will  be  able  to  talk  over  the  Dhamma  one  with 
another.'  For  those  Bhikkhus  who  were  given  to 


IV,  4,  4-  THE   SETTLEMENT    OF    DISPUTES.  7 

meditation  1  he  appointed  one  lodging-place  together, 
thinking,  '  They  will  not  disturb  one  another.'  For 
those  Bhikkhus  who  were  wise  in  worldly  lore, 
and  abounding  in  bodily  vigour 2,  he  appointed  one 
lodging-place  together,  thinking,  *  These  venerable 
ones,  too,  will  thus  remain  settled  according  to  their 
pleasure.'  And  for  such  Bhikkhus  as  came  in  late, 
for  them  he  caught  fire  3,  and  by  the  light  of  the 
flame  thereof  he  pointed  out  to  them  a  lodging-place. 

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

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

And  they  of  set  purpose  would  designate  some 
place  afar,  saying,  *  May  the  venerable  Dabba  ap- 
point us  a  lodging-place  on  the  Vulture's  Peak  ;  may 
the  venerable  one  appoint  us  a  lodging-place  at  the 
Robber's  Cliff;  may  the  venerable  one  appoint  us  a 
lodging-place  at  the  Black  Rock  on  the  Isigili  Passa ; 
may  the  venerable  one  appoint  us  a  lodging  on  the 
Vebhara  Passa ;  may  the  venerable  one  appoint  us 
a  lodging-place  in  the  Satta.p3.nni  Cave  ;  may  the 


1  (S^ayino  possibly  used  with  the  technical  connotation  of  being 
addicted  to  the  practice  of  the  Four  (r^ana  meditations  ;  but  com- 
pare Mahavagga  I,  i,  3,  5,  7. 

2  See  the  comment  as  quoted  by  H.  O. 

3  Compare  the  use  of  te^odhatuw  samapa^itva  at  Maha- 
vagga I,  15,  4. 

4  Compare  api  ssu  at  ^ullavagga  I,  9,  i. 


tfULLAVAGGA.  IV,  4,  4. 


venerable  one  appoint  us  a  lodging-place  in  the 
mountain  cave  of  the  Snake's  Pool  in  Sita's  Wood  ; 
may  the  venerable  one  appoint  us  a  lodging-place 
in  the  Goma/a  Grotto ;  may  the  venerable  one  ap- 
point us  a  lodging-place  in  the  cave  of  the  Tinduka 
Tree ;  may  the  venerable  one  appoint  us  a  lodging- 
place  at  the  Tapoda  Ghat ;  may  the  venerable  one 
appoint  us  a  lodging-place  in  the  Tapoda  Arama ; 
may  the  venerable  one  appoint  us  a  lodging-place 
HI  Givakas  Mango  Grove ;  may  the  venerable 
one  appoint  us  a  lodging-place  in  the  deer-park 
at  Maddaku/£/£^i.' 

And  the  venerable  Dabba  the  Mallian  would 
burst  into  flame,  and  walk  on  in  front  of  them 
with  his  finger  burning,  and  they  by  the  light 
thereof  would  follow  close  upon  the  venerable 
Dabba  the  Mallian.  And  the  venerable  Dabba 
the  Mallian  would  appoint  them  a  lodging-place, 
saying,  'This  is  the  couch,  and  this  the  stool,  and 
this  the  mat,  and  this  the  pillow,  and  this  the  privy 
place,  and  this  the  drinking-water1,  and  this  the 
water  for  washing,  and  this  the  staff2,  and  this 
the  form  of  (the  result  of)  the  consultation  of  the 
Sawgha3,  that  at  such  and  such  a  time  are  you 
to  enter  thereon,  and  at  such  and  such  a  time 
are  you  to  depart  therefrom4/  And  when  the 

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

2  Compare  below,  VIII,  6,  3. 

3  Katika-sa«Manaw.     Compare    Gataka  I,  81,   and   Maha- 
vagga  VIII,  32,  and  A^ullavagga  VIII,  i,  2. 

1  That  this  is  the  correct  rendering  of  this  otherwise  doubtful 


IV,  4>  5-  THE    SETTLEMENT    OF    DISPUTES.  9 

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

5.  Now  at  that  time  the  Bhikkhus  who  were 
followers  of  Mettiya  and  Bhumma^aka l  had  been 
but  recently  received  into  the  Sa;;zgha,  and  were 
wanting  in  merit,  and  such  among  the  lodging- 
places  appertaining  to  the  Sawgha  as  were  inferior 
fell  to  their  lot,  and  the  inferior  rations  2. 

Now  at  that  time  the  people  of  Ra^agaha  were 
desirous  of  presenting  to  the  Thera  Bhikkhus  a 
wishing-gift 3,  to  wit,  ghee  and  oil  and  dainty  bits  4 ; 
while  to  the  Bhikkhus  who  were  followers  of  Mettiya 
and  Bhummajraka  they  used  to  give  an  ordinary 
gift  according  to  their  ability,  to  wit,  scraps  of  food 
and  sour  gruel  with  it 5. 

passage  is  clear  from  the  closing  words  of  VIII,  i,  2,  where  most 
of  these  phrases  recur.  In  the  text,  for  the  last  word  nikkhi- 
pitabba/ra  read  nikkhamitabbaw,  as  pointed  out  in  the  note 
at  P-  363  of  the  edition  of  the  text. 

1  These  were  two  of  the  six  leaders  of  the  notorious  ^abbag- 
giya  Bhikkhus. 

2  Compare  the  22nd  Nissaggiya. 

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

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

5  These  expressions  recur  at  Gataka  I,  228.    The  Samanta  Pasa- 
dika  says  merely  kawa^akan  ti  sakuntaka-bhattaw.      Bilahga- 
dutiyan  ti  karlgika-dutiyaw. 


I O  tfULLAVAGGA.  IV,  4,  6. 

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

Some  of  the  Theras  answered,  'We  had  ghee, 
Sirs ;  we  had  oil ;  we  had  dainty  bits/ 

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

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

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

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

The  Samanta  Pasadika  says  simply  kalya^aw  bhattazrc  assa  ti 
kalyawa-bhattiko. 


IV,  4>  7-  THE    SETTLEMENT    OF    DISPUTES.  1 1 

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

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

Then  the  prosperous  householder  was  ill-pleased, 
thinking,  '  How  can  bad  Bhikkhus  enjoy  themselves 
at  our  house  ?'  And  going  home  he  gave  command 
to  the  slave-girl :  *  For  those  who  come  to-morrow 
for  the  meal,  spread  out  the  mats  in  the  entrance 
hall1,  and  serve  them  with  scraps  of  food,  and  with- 
sour  gruel  with  it !' 

1  Even  so,  Sir ! '  said  the  slave-girl,  accepting  the 
word  of  the  householder. 

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

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


1  Ko//^ake,  which  means  the  battlemented  gateway  which 
formed  the  entrance  to  an  important  house;  and  in  which  there 
was  a  room.  See  Gataka  I,  227. 


1 2  ATULLAVAGGA.  IV,  4,  7. 

of  Mettiya  and  Bhumma^aka  approaching  from  afar; 
and  spreading  out  the  mats  in  the  entrance  hall,  she 
said  to  them,  *  Be  seated,  Sirs.' 

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

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

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

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

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


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


IV,  4,  8-          THE    SETTLEMENT    OF    DISPUTES.  13 

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

8.  Now  the  Bhikkhuni  Mettiya  came  up  to  the 
place  where  the  Bhikkhus  who  were  followers  of 
Mettiya  and  Bhumma^aka  were  :  and  when  she  had 
come  there  she  said  to  them  :  '  My  salutation  to  you, 
Sirs3!' 

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

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

'  But  what  can  I  do,  Sirs  ?  ' 

1  Pattakkhandha,  which  the  Samanta  Pasadika  explains  by 
patitakkhandhl     Khandha  here  seems  to  mean  '  faculties.'     Com- 
pare the  use  of  Dhamma  in  a  similar  connection  at  Maha-parinib- 
bana  Sutta  II,  32=Mahavagga  V,  13,  9  ;  and  see  Buddhaghosa's 
commentary  on  that  passage,  quoted  by  Rh.  D.  in  '  Buddhist  Suttas 
from  the  Pali/  p.  36. 

2  Appa/ibhana.    Pa/ibhanaw  is  the  rapid  suggestion  of  an 
idea  in  a  case  of  doubt  or  difficulty,  an  illumination;  so  that  pa- 
/ibhanako,  the  man  of  ready  wit,  may  be  compared  with  upaya- 
kusalo,  the  man  fertile  in  resource.     'Absent-minded'  would  be 
an  incorrect  rendering;  they  had  no  idea  what  to  think  or  do, 
and  the  appearance  of  the  nun  on  the  scene  (in  the  next  para- 
graph) supplied  the  want.     Till  then  they  hesitated,  drifted. 

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

4  A£gr£upek'khati.     Compare  Gataka  I,  147. 


14  JTULLAVAGGA.  IV,  4,  9. 

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

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

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

'  Very  well,  Sirs ! '  said  the  Bhikkhunl  Mettiya, 
accepting  the  word  of  the  followers  of  Mettiya  and 
Bhumma^aka.  And  she  went  to  the  Blessed  One 
[and  spake  even  as  she  had  been  directed]. 

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

'  Are  you  conscious  *,  Dabba,  of  having  done  such 
a  thing  as  this  Bhikkhunt  says  ?  ' 

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

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


IV,  4,  9-          THE    SETTLEMENT    OF    DISPUTES.  1 5 

Then  said  the  Blessed  One :  '  The  Dabbas,  O 
Dabba,  do  not  thus  repudiate 1.  If  you  have  done 
it,  say  so.  If  you  have  not  done  it,  say  you  have 
not/ 

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

And  the  Blessed  One  addressed  the  Bhikkhus, 
and  said :  *  Expel  then,  O  Bhikkhus,  the  Bhikkhuni 
Mettiya,  and  examine  those  Bhikkhus  about  it.' 
And  so  saying  he  rose  from  his  seat  and  entered 
into  the  Vihara. 

Then  those  Bhikkhus  expelled  the  Bhikkhuni 
Mettiya.  But  the  Bhikkhus  who  were  followers  of 
Mettiya  and  Bhumma^aka  said  to  those  Bhikkhus  : 
'  Do  not,  Sirs,  expel  the  Bhikkhuni  Mettiya.  She 
has  not  committed  any  offence.  She  has  been  set 
on  by  us  with  angry  and  bitter  intentions  of  causing 
his  fall.' 

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

*  That  is  true,  Sirs.' 

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


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

2  Here  the  word  used  is  abhi^anami. 


1 6  ATULLAVAGGA.  TV,  4,  10. 

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

'Is  this  true,  O  Bhikkhus  ? ' 

'  It  is  true,  Lord.' 

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

'Let  then  the  Sa^zgha  grant  to  Dabba  the 
Mallian,  whose  conscience  in  respect  of  this  matter 
is  quite  clear,  the  Proceeding  for  the  consciously 
innocent l. 

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

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

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

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


IV,  4>  10-  THE    SETTLEMENT    OF    DISPUTES.  I  7 

forth  his  hands  with  the  palms  joined  together,  and 
let  him  say,  "  These  Bhikkhus,  Sirs,  the  followers  of 
Mettiya  and  Bhumma^aka,  are  harassing  me  by  a 
groundless  charge  of  breach  of  morality.  But  I, 
Sirs,  in  respect  thereof  have  a  clear  conscience,  and 
I  ask  the  Samgha  for  the  acquittal  to  be  accorded 
to  those  who  are  conscious  of  innocence."  Then 
some  able  and  discreet  Bhikkhu  is  thus  to  lay  the 
resolution  (^atti)  before  the  Sawgha.  "  Let  the 
venerable  Sangria  hear  me.  These  Bhikkhus,  Sirs, 
the  followers  of  Mettiya  and  Bhumma^aka,  are 
harassing  the  venerable  Dabba  the  Mallian  with 
a  groundless  charge  of  a  breach  of  morality,  and  the 
venerable  Dabba  the  Mallian  has  in  respect  thereof 
a  conscience  that  is  clear,  and  asks  the  Sa#zgha  for 
the  acquittal  of  those  who  are  conscious  of  innocence. 
If  the  time  is  convenient  to  the  Sawgha,  let  the 
Sa^gha  accord  to  the  venerable  Dabba  the  Mallian 
the  acquittal  of  those  who  are  conscious  of  inno- 
cence. This  is  the  resolution.  Let  the  venerable 
Sawgha  hear  me.  These  Bhikkhus  (&c.,  as  before, 
down  to)  asks  the  Sa;^gha  for  the  acquittal  of  those 
who  are  conscious  of  innocence.  The  Sawgha 
accords  to  the  venerable  Dabba  the  Mallian  the 
acquittal  of  those  who  are  consciously  innocent. 
Whosoever  of  the  venerable  ones  approves  of  the 
grant  to  Dabba  the  Mallian  of  the  acquittal  of 
those  who  are  conscious  of  innocence,  let  him  keep 
silence.  Whosoever  approves  not  thereof,  let  him 
speak.  And  a  second  time  I  say  the  same  thing. 
And  a  third  time  I  say  the  same  thing.  Let  the 
venerable  Sawgha  hear  me.  These  Bhikkhus  (&c., 
as  before,  down  to)  let  him  speak.  The  acquittal  of 
those  who  are  conscious  of  innocence  has  been 

[20]  C 


1 8  A-ULLAVAGGA.  iv,  4,  n. 

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

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


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


1  This  section  is  repeated  below,  chap.  14,  §  27,  with  the  neces- 
sary alterations  for  a  general  rule  instead  of  a  particular  case. 

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

::  Buddhaghosa  explains  this  word  as  follows:  'Bhasitapa- 
rikantan  ti  vaHya  bhasitaw  kayena  parikkanta/w  parikkametva 
katan  ti  attho.'  The  similar  word  Parikanta;;/,  which  occurs  in  the 
Sutta-vibhafiga,  Para^-ika  IV,  i,  2,  in  the  sense  of  lacerated,  is  from 
the  root  krint. 


IV,  5,  I.  THE    SETTLEMENT    OF    DISPUTES.  19 

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

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

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

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

And  those  Bhikkhus  told  the  matter  to  the 
Blessed  One. 

4s  it  true,  O  Bhikkhus,  that  those  Bhikkhus  (&c., 
as  before,  down  to)  such  and  such  an  offence  ? ' 

'  It  is  true,  Lord/ 

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

'  Let    then    the    Sa^gha    grant    to    Gagga    the 


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

C  2 


20  JHJLLAVAGGA.  IV,  5,  2. 

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

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

'  Let  that  Bhikkhu  Gagga  [here  follow  the  words 
of  the  formal  request,  of  the  resolution,  and  of  the 
grant  by  decision  of  the  Sa^gha,  exactly  in  the 
same  way  as  in  the  last  case,  chapter  4,  f  10].' 


6. 

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

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

'  In  the  first  place,  O  Bhikkhus,  in  case  a  Bhikkhu 
have  committed  an  offence :  and  in  respect  thereof 
either  the  Sa^gha,  or  a  number  of  Bhikkhus,  or 
a  single  Bhikkhu,  warn  him,  saying,  "  Does  the 
venerable  one  call  to  mind  that  he  has  been  guilty 
of  such  and  such  an  offence  ? "  And  he,  notwith- 
standing that  he  does  remember  it,  says,  "  I  do  not 
remember,  Sirs,  that  I  have  been  guilty  of  such  and 
such  an  offence."  Then  if  the  Sa;;^gha  grant  him 
the  dispensation  of  those  who  are  no  longer  insane, 
that  grant  is  not  valid. 

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


IV,  6,  2.  THE    SETTLEMENT    OF    DISPUTES.  2 1 

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

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

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

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

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

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


22  JOJLLAVAGGA.  IV,  7,  I. 

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

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

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


7. 

i.  Now  at  that  time  the  -Oabbaggiya  Bhikkhus 
carried  out  official  acts  against  Bhikkhus  who  had 
not  confessed  themselves  guilty — the  Ta^aniya- 
kamma,  or  the  Nissaya-kamma,  or  the  Pabba- 
^aniya-kamma,  or  the  Pa/isara/ziya-kamma,  or 
the  Ukkhepaniya-kamma. 

Those  Bhikkhus  who  were  moderate  were  an- 
noyed, murmured,  and  became  indignant,  saying, 
'  How  can  the  jOabbaggiya  Bhikkhus  (&c.,  as 
before).'  And  those  Bhikkhus  told  the  matter  to 
the  Blessed  One. 


IV,  8,  I.  THE    SETTLEMENT    OF    DISPUTES.  23 

*  Is   it  true,  O  Bhikkhus,  that  the  Av^abbaggiya 
Bhikkhus  do  so?' 

*  It  is  true,  Lord/ 

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

'  No  official  act,  O  Bhikkhus, — whether  the  Ta^- 
^aniya-kamma,  or  the  Nissaya-kamma,  or  the 
Pabba^aniya-kamma,  or  the  Pa/isara^iya- 
kamma,  or  the  Ukkhepaniya-kamma, — is  to 
be  carried  out  against  Bhikkhus  who  have  not  con- 
fessed themselves  guilty1.  Whosoever  does  so, 
shall  be  guilty  of  a  dukka/a  offence/ 


8. 

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


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


24  tfULLAVAGGA.  IV,  8,  2. 


[And  so  also  if  on  being  warned  of  any  one  of 
the  seven  offences1  he  confesses  himself  to  be  guilty 
of  any  one  of  the  offences  different  from  the  one 
charged,  then  the  official  act  is  invalid.] 

2.  '  And  when,  O  Bhikkhus,  is  such  an  official  act 
valid  ?  In  case  a  Bhikkhu  have  committed  a  Para- 
(<fika  offence,  and  in  respect  thereof  the  Sa;;zgha,  or 
a  number  of  Bhikkhus,  or  a  single  Bhikkhu  warns 
him,  saying,  "  The  venerable  one  has  been  guilty 
of  a  Paraf  ika."  And  he  replies,  "  Yea,  Sirs,  I  have 
been  guilty  of  a  Para^ika."  And  in  respect  thereof 
the  Sa^gha  deals  with  him  for  a  Para^ika.  Then 
that  official  act  is  valid  V 

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


93. 

Now  at  that  time  the  Bhikkhus  in  chapter 
(Sangria)  assembled,  since  they  became  violent, 
quarrelsome,  and  disputatious,  and  kept  on  wound- 
ing one  another  with  sharp  words4,  were  unable 

The  same,  namely,  as  those  in  the  list  given  at  Mahavagga  IV, 
16,  12,  &c. 

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

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

4  Ann  am  a  ^w  aw     mukhaisattfhi     vitudanta     viharanti. 
Literally,  'with  mouth-javelins/      Vitudati,  and  not  vitudati  as 
Childers  gives,  is  the  right  spelling.     So  Fausboll  reads  at  £ataka 
II,  185,  186. 


IV,  p.  THE    SETTLEMENT    OF    DISPUTES.  25 

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

They  told  this  matter  to  the  Blessed  One. 

1  *  I  allow  you,  O  Bhikkhus,  to  settle  such  a  dis- 
pute by  the  vote  of  the  majority.  A  Bhikkhu  who 
shall  be  possessed  of  five  qualifications  shall  be 
appointed  as  taker  of  the  voting  tickets — one  who 
does  not  walk  in  partiality,  one  who  does  not  walk 
in  malice,  one  who  does  not  walk  in  folly,  one  who 
does  not  walk  in  fear2,  one  who  knows  what 
(votes)  have  been  taken  and  what  have  not  been 
taken. 

'  And  thus  shall  he  be  appointed. 

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

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

' "  This  is  the  motion  (#atti). 

1 "  Let  the  venerable  Sa;;zgha  hear  me.  The 
Sa^gha  appoints  a  Bhikkhu  of  such  and  such  a 
name  as  taker  of  the  tickets.  Whosoever  of  the 
venerable  ones  approves  of  the  Bhikkhu  of  such 
and  such  a  name  being  appointed  as  taker  of  the 


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

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


26  tfULLAVAGGA.  IV,  10,  i. 

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


10 1. 

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

*  Which  are  the  ten  in  which  the  taking  of  votes 
is  invalid  ?  When  the  matter  in  dispute  is  trivial 2 
—when  the  case  has  not  run  its  course  (that  is, 
when  the  necessary  preliminaries  of  submission  to 
arbitration  have  not  been  carried  out3) — when  re- 
garding the  matter  in  dispute  the  Bhikkhus  have 
not  formally  remembered,  or  been  formally  called 
upon  to  remember,  the  offence  4 — when  the  taker  of 
votes 6  knows  that  those  whose  opinions  are  not  in 
accordance  with  the  law  will  be  in  the  majority, 


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

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

3  Buddhaghosa  says,  Na  £a  gatigatan  ti  dve  tayo  avase  na 
gataoz,  tattha  tatth'  eva  va  dvitikkhattu^z   avini££Aita02.     See   on 
these  proceedings  above. 

4  Buddhaghosa  says,  Na  £a  sarita-saritan  ti  dvitikkhattuw 
tehi  bhikkhuhi  saya#z  sarita/ra  va  awwehi  saritaw  va  na  hoti. 

5  Ganati  ti  salakaw  gahento  ^anati.  (S.  P.) 


IV,  II,  I.          THE    SETTLEMENT    OF    DISPUTES.  2J 

or  probably1  may  be  in  the  majority — when  he 
knows  that  the  voting  will  result  in  a  schism  in 
the  Sa^gha — when  he  is  in  doubt  whether  the 
voting  will  result  in  a  schism  in  the  Sawgha — when 
the  votes  are  irregularly  given 2 — when  all  do  not 
vote  equally  3 — and  when  they  do  not  vote  in  ac- 
cordance with  the  view  (which  they  really  hold). 
These  are  the  ten  cases  in  which  the  voting  is 
invalid  4. 

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

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


11. 

i.  Now  at  that  time  the  Bhikkhu  Uva/a5,  being 
examined  in  the  midst  of  the  Sa^gha  with  an 
offence,  when  he  had  denied  then  confessed  it, 
when  he  had  confessed  it  then  denied  it,  made 


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

2  Adhammena    gawhanti   ti   adhammavadino   evaw   mayaw 
bahu  bhavissama  ti  dve  dve  salakayo  gawhanti.   (S.  P.) 

3  On  vagga,  here  =  vi  -f  agga,  compare  our  note  on  the  2ist 
Pa/£ittiya,  and   ^Tullavagga  I,   2,    i.       Buddhaghosa    here    says, 
Vagga    gawhanti   ti   dve   dhammavadino   ekaw    dhammavadi- 
salakaw   gawhanti  evaw    dhammavadino  na   bahu   bhavissanti   ti 
mafmamana. 

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

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


28  /OJLLAVAGGA.  TV,  n,  2. 


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

Those  Bhikkhus  who  were  moderate  were  an- 
noyed, murmured,  and  became  indignant,  saying, 
'  How  can  the  Bhikkhu  Uva/a  do  so  ? '  And  they 
told  the  matter  to  the  Blessed  One. 

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

'  It  is  true,  Lord.' 

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

*  Then,   O   Bhikkhus,   let  the   Sa^gha  carry  out 
the  Tassa-papiyyasika-kamma  (the  Proceeding 
in  the  case  of  the  obstinately  wrong)  V 

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

1  Aronena  znn&m  pa/i^arati.     We  follow  Wijesiwha  Mudali- 
yar's  interpretation  of  this  phrase  as  given  by  Childers  (s.  v.  tassa- 
papiyyasika). 

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

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


TV,  n,  2.          THE    SETTLEMENT    OF    DISPUTES.  2Q 

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

' "  Let  the  venerable  Sa;^gha  hear  me.  This 
Bhikkhu  Uva/a,  being  examined  in  the  midst  of  the 
Sawgha  with  an  offence,  when  he  has  denied  it  then 
confesses  it,  when  he  has  confessed  it  then  denies  it, 
makes  counter-charges,  and  speaks  lies  which  he 
knows  to  be  such.  If  the  time  seems  meet  to  the 
Sa^gha,  let  the  Sawgha  carry  out  the  Tassa- 
papiyyasika-kamma  against  the  Bhikkhu  Uva/a. 

*  "  This  is  the  motion. 

* "  Let  the  venerable  Sawgha  hear  me.  This 
Bhikkhu  Uva/a  (&c.,  as  before).  The  Sa^gha  car- 
ries out  the  Tassa-papiyyasika-kamma  against 
Uva/a  the  Bhikkhu.  Whosoever  of  the  venerable 
ones  approves  of  the  Tassa-papiyyasika-kamma 
being  carried  out  against  Uva/a  the  Bhikkhu,  let  him 
keep  silence.  Whosoever  approves  not  thereof,  let 
him  speak. 

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

* "  The  Tassa-papiyyasika-kamma  has  been 
carried  out  by  the  Sangria  against  Uva/a  the 
Bhikkhu.  Therefore  is  it  silent.  Thus  do  I  under- 
stand V ' 


1  This  KammavaH  is  precisely  the  same  as  is  laid  down  in 
-A^ullavagga  I,  i,  4,  £c.  in  the  case  of  all  the  other  penal  Kammas. 


30  tfULLAVAGGA.  IV,  12,  I. 


12. 

1.  (  There  are  five  things,  O  Bhikkhus,  which  are 
necessary  to  the  valid  carrying  out  of  the  Tassa- 
papiyyasika-kamma.     To  wit — he  is  impure,  he 
is  shameless — a  censure  has  been  set  on  foot  against 
him1 — the    Sawgha    carries    out    the    Kamma — it 
carries  it  out  lawfully,  and  in  a  full  quorum. 

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

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

'  There  are  three  things  by  which  (and  as  in  last 
paragraph)  it  is  in  accordance  with  the  Dhamma, 
and  in  accordance  with  the  Vinaya,  and  easy  to  be 
settled  ;  (that  is  to  say),  when  it  has  been  [&c.,  the 
rest  of  this  paragraph  is  the  reverse  of  the  last] 2/ 

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

!  These  paragraphs  exactly  correspond  to  paragraphs  at  .ffulla- 
vagga  I,  2.  It  is  probably  merely  owing  to  this  repetition  that 
it  is  here  also  prescribed  that  the  accused  person  must  confess 


IV,  13,  I.  THE    SETTLEMENT    OF    DISPUTES.  3! 

3.  [This  paragraph  exactly  corresponds  to  ATulla- 
vagga  I,  4,  paragraph   i,   as   to   the  three  cases  in 
which  the  Sa^gha,  if  it  likes,  may  carry  out  the 
Tassa-papiyyasika-kamma  against  a  Bhikkhu.] 

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

Then   the  Sawgha   carried  out  the   Tassa-pa- 
piyyasika-kamma against  Uva/a  the  Bhikkhu. 


13  l. 

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

And  they  told  the  matter  to  the  Blessed  One. 

*  In  case,  O  Bhikkhus,  whilst  the  Bhikkhus  are 
continuing,  &c.  .  .  .  they  are  guilty,  &c.  ...  as  well 
in  word  as  in  deed.  And  it  occurs  to  them,  "  Whilst 
we  were  continuing,  &c.  ...  we  have  been  guilty, 
&c.  ...  If  we  now  deal,  &c.  .  .  .  How  now  shall 

himself  guilty,  as  it  must  be  evident  from  the  Introductory  Story, 
that  he  will  not  do  so. 

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


32  ATULLAVAGGA.  IV,  13,  2. 

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

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

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

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

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


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

2  Buddhaghosa  (H.  O.  loc.  cit.)  explains  this  as  meaning  either 
Para^ika   or    Sawghadisesa   offences.     So   also   he   explains 
Du/Mulla  apatti  at  Mahavagga  X,  5,  4. 


IV,  13,  2.         THE    SETTLEMENT    OF    DISPUTES.  33 

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

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

'  Then  the  discreet  and  able  Bhikkhu  among  the 
Bhikkhus  belonging  to  the  one  party  is  to  bring  the 
matter  before  the  Sangria,  saying,  "  May  the  vene- 
rable Sawgha  hear  me.  While  we  (&c.,  as  before, 
down  to)  in  divisions.  If  the  time  seems  meet  to 
the  Sa^gha,  I  would  confess1  in  the  midst  of  the 
Sa^gha,  both  on  behalf  of  these  venerable  ones 
and  on  my  own  behalf,  both  such  offence  as  is  theirs 
and  such  offence  as  is  mine  own,  to  the  end  that  it 
may  be  covered  over  as  with  grass,  except  only  as 
regards  serious  offences,  and  as  regards  those  things 
in  which  the  laity  have  been  concerned.  This  is 
the  motion  (^atti).  May  the  venerable  Sawgha 
hear  me.  While  we  (&c.,  as  before,  down  to)  in 
divisions.  I  confess  (&c.,  as  before,  down  to)  in 
which  the  laity  have  been  concerned.  Whosoever 
of  the  venerable  ones  approves  of  the  confession  of 
these  our  offences,  to  the  end  that  they  may  so  be 
covered  over  as  with  grass,  except  as  before  men- 
tioned, let  him  keep  silence.  Whosoever  approves 
not  thereof,  let  him  speak.  These  our  offences  are 
confessed  in  the  midst  of  the  Sawgha,  to  the  end 
that  they  may  be  covered  over  as  with  grass,  except 

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


34  OTLLAVAGGA.  IV,  14,  i. 

as  before  mentioned.  The  Sa;^gha  approves  thereof. 
Therefore  is  it  silent.  Thus  do  I  understand." 

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

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


14. 

i.  Now  at  that  time  Bhikkhus  had  disputes  with 
Bhikkhus,  and  Bhikkhunis  with  Bhikkhus.  And 
the  Bhikkhu  .A^anna 2,  forcing  his  way  (into  the 
apartments)  of  the  Bhikkhunis  3,  took  the  part  of  the 
Bhikkhunis  and  disputed  with  the  Bhikkhus. 

On  these  phrases  Buddhaghosa  has  the  following  note  : 
Di/Mivikamman  ti  ye  pana  na  me  taw  khamati  ti  a.nnzcna.nn£ 
di/Mavikammaw  karonti  tehi  va  saddhi/rc  apattiw  apa^itva  pi, 
tattha  anagata  agantva  va  ^andaw  datva  parive^adisu  nisinna,  te 
apattihi  na  vu/Mahanti.  This  is  more  an  exegesis  on  the  rule 
than  an  explanation  of  the  words  Di//^avikammaw  /^apetva, 
the  exact  meaning  of  which  remains  doubtful.  The  literal  render- 
ing would  be  '  except  as  regards  the  manifestation  of  opinion.' 

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

3  Compare  the  i6th  and  43rd  Pa/£ittiyas.     Buddhaghosa  says 
here,   Bhikkhuninaw    anupakha^a   ti    bhikkhuninaw    anto- 
pavisitva. 


IV,  14,  2.         THE    SETTLEMENT    OF    DISPUTES.  35 

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

2.  '  There  are,  O  Bhikkhus,  the  following  four 
kinds  of  legal  questions  that  require  formal  settle- 
ment by  the  Sawgha  ;  (that  is  to  say),  legal  questions 
arising  out  of  disputes,  legal  questions  arising  out  of 
censure,  legal  questions  arising  out  of  offences,  legal 
questions  arising  out  of  business  i. 

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

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

2  Savasesa-anavasesa-apatti.     The  Parivara  IX,  i,  10  says, 
Ya    sa   apatti    anavasesa    sa    apatti    na    katamena   adhikara/zena 
na   katamamhi   /Mne  na   katamena   samathena   sammati.     It   is 
practically   equivalent    therefore    to    Para^ika.      Those    offences 
which  can   be  done  away,  but  only  by  the  Sawgha,  are  called 
accordingly  in  the  Buddhist  Sanskrit  Sawghava^esha,  which  cor- 
responds to  the  Pali  Sawghadisesa.    The  translation  and  note  at 
Mahavagga  X,  2,  4  should  be  altered  accordingly. 

D  2 


36  tfULLAVAGGA.  IV,  14,  2. 

offence."  Whatsoever  quarrel,  strife,  controversy, 
difference  of  opinion,  contradiction,  opposition,  can- 
tankerousness  \  or  contention  there  may  be  on  such 
a  matter,  this  is  called  a  legal  question  arising  out  of 
dispute. 

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

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

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


1  Vipa£/£atayavoharoti  ^itta-dukkhatthaya  voharo  pharusa- 
va/£anan  ti  attho  (S.  P.). 

2  Anullapanaanubhawanati  ubhaya/0  anuvadana-veva/£ana- 
mattam  eva  (S.  P.). 

3  Anusampavahkata  ti  punappunaw  kaya-/£ittaw va/£ahi  tatth' 
eva  sampavahkata  anuvadanabhavo  ti  attho  (S.  P.). 

4  Abbhussahanata  ti  kasma  evaw  na  upavadissami  upava- 
dissami  yeva  ti  ussahaw  katva  anuvadana  (S.  P.). 

5  That  is  to  say,  Para^ika,  Sawghadisesa,  Pa&ttiya,  Pa/idesa- 
niya,  and  Dukka/a,  as  below,  in  IV,  14,  14;  IX,  3,  3. 

*  That  is  to   say,  the  five  mentioned   in   the   last   note,   and 
besides  them,  Thulla^aya  and  Dubbhasita. 


IV,  14,  3-         THE    SETTLEMENT    OF    DISPUTES.  37 

posal  of  a  resolution1,  the  proceeding  by  ;zatti- 
dutiya-kamma2,  or  by  ;2atti-/&atuttha-kamma  2, 
that  is  called  a  legal  question  of  business. 

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

'  In  the  first  place,  O  Bhikkhus,  there  is  the 
Bhikkhu  who  is  angry,  and  who  bears  enmity  in  his 
heart.  Whatsoever  Bhikkhu,  O  Bhikkhus,  is  such 
an  angry  man  bearing  enmity  in  his  heart,  he  re- 
mains without  reverence  for,  and  without  delight  in 
the  Teacher,  the  Dhamma,  and  the  Sa^gha,  and  does 
not  fulfil  all  the  duties  of  a  disciple.  And  what- 
soever Bhikkhu,  O  Bhikkhus,  remains  without  reve- 
rence for,  and  without  delight  in  the  Teacher,  the 
Dhamma,  and  the  Sa^gha,  and  does  not  fulfil  all 
the  duties  of  a  disciple,  he  causes  disputes  to  arise 
in  the  Sa^gha,  and  such  a  dispute  becomes  a  cause 


1  Apalokana-kamman  ti-adi  panatass'  eva  pabheda-va/£anaw. 
Tattha  apalokana-kammaw  nama  simaMakam    sa?;/ghaw  so- 
dhetva  /^andarahanaw  ^andaw   aharitva  samaggassa   anumatiya 
tikkhattuw  savetva  katabba-kamma/ra  (S.  P.). 

2  See  our  note  at  Mahavagga  I,  28,  3.     The  Samanta  Pasa- 
dika  here   says,  ?1attidutiyakammaw   pana  apaloketva  kattab- 
ba#z   pi   atthi  akattabbaw   pi  atthi.      Tattha   simasammuti  sima- 
samuhanana  kathinadana;;z  kathinubbharo  ku/avatthudesana  vihara- 
vatthudesana  'ti  imani  Ma  kammani  garukani  apaloketva  katuw  na 
va//ati,  Tiattidutiyakammava^aw  savetva  Va  katabbani,  avasesa  te- 
rasa  sammutiyo  senasanagahakamataka  (?  patta)  /£ivaradanati(°di°  ?)- 
sammutiyo  £a  'ti  evarupani  lahukakammani  apaloketva  pi  katuw 
va//anti. 


38  A'ULLAVAGGA.  IV,  14,  4. 

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

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

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

*  Herein,  O  Bhikkhus,  men  of  greedy  mind  are 
given  to  dispute,  men  of  evil  mind  are  given  to  dis- 
pute, men  of  foolish  mind  are  given  to  dispute,  say- 
ing, "  This  is  Dhamma,"  or  "  This  is  not  Dhamma" 
[&c.,  as  before,  in  §  2,  down  to]  or  "  This  is  not  a 

Pal  as  i;  no  doubt  connected  with  the  primary  meaning  of  the 
word  '  leaf/  as  is  also  its  use  in  the  sense  of '  covering,  lining/  in 
eka-palasikd  upahana  at  Mahavagga  V,  i,  29.  The  expression 
forms  the  subject  of  Puggala  II,  2.  See  also  Gataka  III,  259. 


IV,  14,  5-         THE    SETTLEMENT    OF    DISPUTES.  39 

most  grave  offence."  These  are  the  three  causes  of 
wrong-doing  which  give  rise  to  legal  questions  of 
dispute. 

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

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

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

[The  six  are  word  for  word  the  same  as  in  the 
last  section,  reading  '  censure '  for  '  dispute/] 

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

*  Herein,  O  Bhikkhus,  men  of  greedy  mind  are 
given  to  censure,  men  of  evil  mind  are  given  to 
censure,  men  of  foolish  mind  are  given  to  censure, 
accusing  others  of  breaches  of  morality,  or  of  be- 
haviour, or  of  error  in  doctrine,  or  of  adopting  a 
wrong  means  of  livelihood.  These  are  the  three 
causes  of  wrong-doing  that  give  rise  to  legal  ques- 
tions of  censure.' 

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

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


4O  ATULLAVAGGA.  IV,  14,  6. 

or  ugly,  or  a  dwarf1,  or  diseased,  or  blind  of 
one  eye,  or  lame,  or  humpbacked,  or  crippled, 
people  find  fault  with  him  on  that  account.  This 
is  how  the  body  gives  rise  to  legal  questions  of 
censure. 

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

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

7.  *  And  what  is  that  which  gives  rise  to  legal 
questions  of  business  ?     There    is    one   thing  that 
gives  rise  to  legal  questions  of  business,  that  is  to 
say,  the  Sa^gha. 

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

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


IV,  14,  io.        THE    SETTLEMENT    OF    DISPUTES.  41 

8.  *  Legal  questions  of  dispute.     Right.     Wrong. 
Undetermined  l. 

'  A  legal  question  arising  out  of  dispute  may  be 
right,  and  it  may  be  wrong,  and  it  may  be  un- 
determined. Of  these,  which  is  the  legal  question 
arising  out  of  dispute  which  is  right  ? 

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

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

9.  *  Legal  questions  of  censure.     Right.     Wrong. 
Undetermined.' 

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

TO.  *  Legal  questions  of  offence.  Right.  Wrong. 
Undetermined. 

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

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


42  JTULLAVAGGA.  IV,  14,  n. 

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

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

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

11.  *  Legal  questions  of  business.    Right.    Wrong. 
Undetermined/ 

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

12.  'Disputes,  legal  questions  arising  out  of  dis- 
putes.    Dispute  which  is  no  legal  question.     Legal 
question  which  is  no  dispute.     Matter  which  is  both 
legal  question  and  dispute. 

'  There  may  be  a  dispute  which  is  a  legal  ques- 
tion of  dispute.  There  may  be  a  dispute  which  is 
no  legal  question.  There  may  be  such  a  legal 
question  which  is  no  dispute.  There  may  be  such  a 
legal  question  and  also  a  dispute. 

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


IV,  14,  I4«        THE    SETTLEMENT    OF    DISPUTES.  43 

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

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

*  And  of  these,  which  is  a  legal  question  requiring 
formal  settlement  which  is  also  a  dispute  ?  A  legal 
question  of  dispute  that  requires  formal  settlement 
by  the  Sangria  is  both  such  a  legal  question  and 
also  a  dispute.' 

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

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

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

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


44  OTLLAVAGGA.  IV,  14,  15. 

'  And  of  these,  which  is  an  offence  (Apatti)  which 
is  not  subject  of  a  legal  question  ?  Conversion,  higher 
attainment  (sot-apatti,  sam-apatti),  these  are 
apattis  which  are  not  subjects  of  a  legal  question1. 
These  are  apattis  not  subjects  of  a  legal  question. 

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

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

15.  '  Official  duty  which  is  subject  of  a  legal  ques- 
tion of  business.  Duty  and  no  legal  question.  Legal 
question  and  no  duty.  Legal  question  and  duty  too. 

'  There  may  be  [each  of  these  four]. 

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

L  This  is  merely  a  play  upon  words.  Apatti  is  literally  'at- 
tainment to/  Standing  alone  it  is  always  used  with  the  connotation 
of  '  attainment  to  guilt,  sin,  offence/  so  that  its  etymological  mean- 
ing is  always  lost  sight  of.  So  tap  at  ti  is  the  'attainment  to,'  the 
*  entering  upon'  the  stream,  that  is,  the  course  of  the  Excellent 
Way.  The  Samapattis,  literally,  'complete,  or  higher,  attain- 
ments,' are  eight  successive  states  of  ecstatic  insight  or  meditation 
practised  by  Arahats  and  other  men  of  advanced  spiritual  culture. 
The  question  stated  is  in  fact  a  riddle,  like  so  many  of  the  questions 
stated  in  the  Parivara  and  the  Puggala-pa?waUi. 


IV,  14,  16.        THE    SETTLEMENT    OF    DISPUTES.  45 

'  And  of  these,  which  is  the  official  duty  which  is 
not  subject  of  legal  question  ?  The  duties  of  an 
a/£ariya,  of  an  upa^Mya,  of  a  fellow  pupil  under 
the  same  upa^Mya  or  a/£ariya,  that  is  business, 
but  not  subject  of  a  legal  question  of  business. 

1  And  of  these,  which  is  a  legal  question  but  not 
official  duty  ?  A  legal  question  arising  out  of  dis- 
pute, a  legal  question  arising  out  of  censure,  a  legal 
question  arising  out  of  offence.  This  is  a  legal 
question  of  business,  but  not  official  duty. 

'And  of  these,  which  is  both  legal  question  and 
official  duty  too  ?  A  legal  question  arising  out  of 
official  business  is  both  legal  question  of  business 
and  official  duty  too  1. 

1 6.  '  But  by  what  kind  of  settlements  is  a  legal 
question  arising  out  of  dispute  brought  to  settle- 
ment ?  By  two  kinds  of  settlement,  by  the  Pro- 
ceeding in  presence 2,  and  by  the  Proceeding  by 
majority  of  the  Sa^gha 3. 

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

1  Here  again  the  whole  section  depends  upon  a  play  upon  the 
various  meanings  of  the  word  kikk&m.     In  the  technical  phrase 
ki^adhikarawazra,  the  word  means  solely  the  business  or  the 
agenda  at  the  formal  meetings  of  the  Sawgha  (compare  above,  §  7). 
In  the  problems  or  riddles  of  this  section  its  more  common  meaning 
of  'duty'  is  brought  into  play. 

2  Sammukha-vinayena.     See  above,  chapter  2. 

3  Yebhuyyasikena.     See  above,  chapter  9. 


46  KULLAVAGGA.  IV,  14,  16. 

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

'  l  And  how  has  it  been  settled  ?  By  the  Proceed- 
ing in  presence. 

4  And  what  must  there  be  in  such  a  Proceeding 
in  presence  ?  There  must  be  the  presence  of  the 
Sa^gha,  the  presence  of  the  Dhamma,  the  presence 
of  the  Vinaya,  and  the  presence  of  the  particular 
person. 

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

'  And  of  these,  what  is  the  presence  of  the 
Dhamma,  and  the  presence  of  the  Vinaya  ?  The 
Dhamma,  and  the  Vinaya,  and  the  teaching  of  the 
Master  by  the  aid  of  w7hich  that  legal  question  is 
settled.  That  is  the  "  presence "  in  such  a  matter 
of  the  Dhamma,  and  of  the  Vinaya. 

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


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

2  Kammappatta.     See  Parivara  XIX,  i,  7,  et  seq. 

3  See  above,  Mahavagga  II,  23. 

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


IV,  14,  i8.        THE  SETTLEMENT    OF    DISPUTES.  47 

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

'When  a  legal  question,  O  Bhikkhus,  has  been 
thus  settled,  if  a  disputant  re-open  the  question, 
such  re-opening  of  the  question  is  a  Pa/£ittiya  l.  If 
one  who  has  conveyed  his  consent  complain  of  the 
decision,  such  complaint  is  a  Pa^ittiya  2. 

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

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

1  This  is  the  63rd  Pa/£ittiya. 

2  This  is  the  ypth  Pa/fcittiya.     The  whole  paragraph  is  repeated 
several  times  below  in  this  chapter. 


48  tfULLAVAGGA.  TV,  14,  18. 

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


IV,  14,  19-        THE    SETTLEMENT    OF    DISPUTES.  49 

it  about  that  the  proper  way  of  putting  the  legal 
question  (the  point  at  issue)  has  been  settled,  the 
Bhikkhus  dwelling  in  that  residence  should  under- 
take that  legal  question.  And  then  the  Bhikkhus 
dwelling  in  that  residence  should  be  addressed,  O 
Bhikkhus,  by  the  incoming  Bhikkhus  thus  :  "  We 
inform  you,  Sirs,  how  this  legal  question  arose 
and  how  it  was  carried  on.  If  you,  Sirs,  are  able 
in  such  and  such  a  time  l  to  settle  this  legal  ques- 
tion according  to  the  Dhamma,  and  according  to 
the  Vinaya,  and  according  to  the  teaching  of  the 
Master,  then  will  we  entrust  this  legal  question  to 
you.  But  if  you,  Sirs,  should  not  be  able  to  do  so, 
then  will  we  ourselves  retain  the  custody  of  the 
case."  Thus,  O  Bhikkhus,  is  that  legal  question 
to  be  entrusted  by  the  incoming  Bhikkhus  to  the 
Bhikkhus  dwelling  in  that  residence,  causing  them 
duly  to  accept  it.  If  those  Bhikkhus,  O  Bhikkhus, 
are  able  to  settle  the  case,  that,  O  Bhikkhus,  is 
called  a  settlement  of  the  legal  question.  And  how 
has  it  been  settled?  (&c.,  as  in  last  paragraph  of  §  16, 
down  to  the  end.) 

19.  '  If,  O  Bhikkhus,  whilst  the  case  is  being 
enquired  into  by  those  Bhikkhus,  pointless  speeches 
are  brought  forth,  and  the  sense  of  any  single  utter- 
ance is  not  clear2,  I  enjoin  upon  you,  O  Bhikkhus, 
to  settle  the  case  by  referring  it  (to  a  jury  or  com- 
mission) 3. 

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

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

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

[20]  E 


5O  tfULLAVAGGA,  IV,  14,  19. 

1  A  Bhikkhu  to  be  chosen  on  such  a  jury  must  be 
possessed  of  ten  qualities — he  must  be  virtuous- 
he  must  be  living  enclosed  by  the  restraint  of  the 
rules  of  the  Patimokkha — he  must  be  upright  in 
life,  trained  according  to  the  precepts,  taking  them 
upon  himself  with  a  sense  of  the  danger  in  the 
least  offence  1 — he  must  be  versed  in  the  tradition, 
a  custodian  of  the  tradition,  a  storehouse  of  the 
tradition — whatsoever  truths,  lovely  in  their  origin, 
lovely  in  their  progress,  lovely  in  their  consumma- 
tion, set  forth  the  higher  life,  both  in  its  spirit  and 
in  its  letter,  in  all  its  purity  and  in  all  its  perfectness  2, 
in  such  truths  must  he  be  well  versed,  of  such  must  he 
be  full,  they  must  be  laid  up  in  his  words  3,  and  dwelt 
on  in  his  heart,  being  penetrated  throughout  through 
right  insight4 — both  the  Patimokkhas  must  have 

fromud  +  vah;  and  means  simply  'reference' — the  turning  over 
of  a  difficult  or  intricate  case  from  the  general  Sawgha  to  a 
special  committee,  as  was  done  at  Vesali  (below,  XII,  2,  7). 

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

2  We  prefer  to   translate,  in   accordance  with  IX,  5,  i  below, 
satthaw  savya?1^anaw  as  given  in  the  corrections  to  the  text  on 
p.  303 ;  thus  making  the  phrase  '  in  the  spirit  and  in  the  letter ' 
refer  to  the  brahma-^ariyaw,  and  not  to  the  dhamma.     But  it 
should    be   pointed   out   that    the    parallel  passage    in   the  stock 
description  of  a   Buddha  (for  instance   in  Tevi^a    Sutta  I,  46, 
translated  in  Rh.  D.'s  'Buddhist  Suttas,'  p.  187)  would  support  the 
reading  given  here    in  the  text,  referring  the  phrase  in  question 
to  the  dhamma,  and  not  to  the  brahma-^ariyaw. 

3  See  the  various  readings,  and  compare  Sigalovada  Sutta,  p.  301; 
Gataka  II,  247,  293;  Mahavagga  VI,  25,  i. 

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


IV,  14,  20.       THE    SETTLEMENT    OF    DISPUTES.  5 1 

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

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

20.  *  And  thus,  O  Bhikkhus,  is  he  to  be  ap- 
pointed. First,  the  Bhikkhu  should  be  asked 
(whether  he  be  willing  to  undertake  the  office). 
Then  some  discreet  and  able  Bhikkhu  should  ad- 
dress the  Sawgha  thus  : 

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

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

2  Vinaye  &/ieko  hoti  asawhiro.     Compare  on  the  use  of 
these  words,  £ataka  I,  290;  II,  161;  Sutta  Nipata  V,  18,  26. 

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

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

E  2 


52  tfULLAVAGGA.  IV,  14,  21. 

to  the  venerable  Sa/^gha,  let  it  appoint  Bhikkhus  of 
such  and  such  a  name,  and  of  such  and  such  a  name 
on  a  committee.  This  is  the  motion. 

'  "  Let  the  venerable  Sa^gha  hear  me.  Whilst 
(&c.,  .  .  .  down  to)  no  single  utterance  was  clear. 
The  Sa^gha  appoints  Bhikkhus  of  such  and  such 
names  on  a  committee  to  settle  this  case.  Who- 
soever of  the  venerable  ones  approves  of  the  ap- 
pointment of  such  and  such  Bhikkhus  on  the 
committee  for  the  settlement  of  this  case,  let  him 
be  silent.  Whosoever  approves  not  thereof,  let  him 
speak. 

' "  Such  and  such  a  Bhikkhu  is  appointed  by  the 
Sawgha  on  the  committee  for  the  settlement  of  this 
case.  Therefore  is  it  silent.  Thus  do  I  under- 
stand." 

21.  'If  then,  O  Bhikkhus,  those  Bhikkhus  are  able 
on  the  reference  (or  on  the  committee)  to  settle  the 
case,  that,   O    Bhikkhus,   is   called   a   case    that    is 
settled.      And   how    is    it    settled  ?      By   the    Pro- 
ceeding in  Presence  l.     And  what  therein  is  meant 
by  the  Proceeding  in  Presence  ?     The  Dhamma  is 
represented,  and  the  Vinaya  is  represented,  and  the 
particular  person  is  represented  2. 

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

1  If  a  dispute,  O  Bhikkhus,  has  been  thus  settled, 
if  a  disputant  re-open  the  question,  such  re-opening 
is  a  Pa/£ittiya  3. 

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

1  Sammukha-vinayena.     See  chapter  2. 
1  This  is  the  same  as  in  §  16  of  this  chapter,  except  that  'the 
presence  of  the  Sawgha '  is  omitted. 

3  See  the  6yd  Pa&ttiya,  and  §  17  above. 


IV,  14,  24-       THE    SETTLEMENT    OF    DISPUTES.  53 

enquired  into  by  those  Bhikkhus,  there  should 
be  there  a  Bhikkhu  who  is  a  preacher  of  the 
Dhamma,  but  neither  has  the  Sutta1  been  handed 
down  to  him  nor  the  Sutta-vibhanga,  and  he  not 
regarding  the  point  of  the  case,  reject  the  sense  for 
the  shadow  of  the  letter,  then  should  the  matter  be 
laid  before  those  Bhikkhus  by  some  discreet  and 
able  Bhikkhu  thus  : 

'  "Let  the  venerable  ones  hear  me.  This  Bhikkhu 
of  such  and  such  a  name  is  a  preacher  of  the 
Dhamma,  but  neither  has  the  Sutta  been  handed 
down  to  him  nor  the  Sutta-vibhanga.  And  he,  not 
regarding  the  point  of  the  case,  is  rejecting  the 
sense  for  the  shadow  of  the  letter.  If  the  time 
seems  meet  to  the  venerable  ones,  let  them  send 
away2  the  Bhikkhu  of  such  and  such  a  name,  and 
let  the  rest  of  us  settle  this  case." 

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

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

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

0  Bhikkhus,  ought  to  hand  over  the  case  to  the 
Sawgha,  saying,  "  We,  Sirs,  are  not  able  by  a  com- 
mittee to  settle  this  case,  let  the  Sa^gha  settle  it.'' 

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

1  That  is,  the  Patimokkha. 

2  Literally,  '  cause  him  to  arise/ 


54  JTULLAVAGGA.  IV,  14,  25. 

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

*  And  how  has  it  been  settled  ?     By  the  Proceed- 
ing   in  Presence  and  by  the  vote  of  the   majority. 
And  what  herein  is   meant  by  Proceeding  in  Pre- 
sence ?     The    presence    of    the    Sawgha,    and    the 
presence  of  the  Dhamma,  and  the  presence  of  the 
Vinaya,  and  the  presence  of  the  particular  person. 
And  of  these,  what  is  the  presence  of  the  Sa^gha  ? 
(&c.,  as  in  $  16,  down  to)  That  is  the  presence  in 
such  a  matter  of  the  particular  person. 

'  And  what  herein  is  meant  by  the  vote  of  the 
majority  ?  The  carrying  out  of,  the  accomplish- 
ment of,  the  proceeding  by,  the  undertaking  of,  the 
acceptance  of,  the  pacification  by  the  official  act  (the 
Kamma)  by  the  vote  of  the  majority1.  That  is 
what  is  meant  herein  by  the  vote  of  the  majority. 

*  When  a  legal  question,   O   Bhikkhus,  has  been 
thus  settled,  if  a  disputant  re-open  the  question,  such 
re-opening  is  a  Pa/£ittiya.     If  one  who  has  conveyed 
his  consent  complain  of  the  decision,  such  complaint 
is  a  Pa/£ittiya 2.' 

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


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

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


IV,  14,  25.        THE    SETTLEMENT    OF    DISPUTES.  55 

Bhikkhus  were  discontented  with  the  settlement  of  the 
case  by  the  Sawgha  at  Savatthi.  And  they  heard 
that  in  a  certain  residence  there  were  dwelling  a 
number  of  Theras  versed  in  the  traditions  ;  men  to 
whom  the  Agamas l  had  been  handed  down ;  re- 
citers of  the  Dhamma,  of  the  Vinaya,  and  of  the 
Matikas 2,  learned,  discreet,  wise,  modest,  conscien- 
tious, anxious  to  learn.  And  they  thought,  'If  those 
Theras  would  settle  this  case  according  to  the 
Dhamma,  and  according  to  the  Vinaya,  and  ac- 
cording to  the  teaching  of  the  Master,  then  would 
this  case  be  indeed  well  settled.'  So  those 
Bhikkhus  went  to  that  residence,  and  spake  to 
those  Theras  thus  :  *  This  legal  question,  Sirs, 
has  arisen  in  such  and  such  a  manner,  and  has 
grown  up  in  such  and  such  a  manner.  It  would  be 
well  if  the  venerable  Theras  would  settle  the  case 
according  to  the  Dhamma,  and  according  to  the 
Vinaya,  and  according  to  the  teaching  of  the 
Master ! '  Then  those  Theras,  saying,  '  Even  as 
the  case  has  been  settled  by  the  Sawgha  at  Savatthi, 
so  is  it  well  settled ! '  decided  the  case  in  the  same 
way.  Then  those  Bhikkhus  who  had  been  dis- 
contented with  the  decision  of  the  Sa^gha  at  Sa- 
vatthi were  discontented  with  the  decision  of  the 
number  of  Theras. 

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

Then  those  Bhikkhus,  discontented  with  the 
decision  of  the  Sa^gha  at  Savatthi,  discontented 
with  the  decision  of  the  number  of  Theras,  dis- 

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

2  See  our  note  above  on  ATullavagga  IV,  i,  2. 


56  tfULLAVAGGA.  IV,  14,  26. 

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

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

26  l.  'I  enjoin  upon  you,  O  Bhikkhus,  three  ways 
of  taking  votes,  in  order  to  appease  such  Bhikkhus  2 
—the  secret  method,  the  whispering  method,  and 
the  open  method. 

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

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


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

2  On  Sawwattiyd,  see  our  note  below  on  VII,  4,  i. 


IV,  14,  27.       THE    SETTLEMENT    OF    DISPUTES.  57 

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

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

*  These,  O  Bhikkhus,  are  the  three   methods  of 
taking  the  votes1/ 

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

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

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


58  tfULLAVAGGA.  IV,  14,  27. 

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

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

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

'  This,  O  Bhikkhus,  is  called  a  legal  question  that 
has  been  settled.  And  how  settled  ?  By  the  Pro- 
ceeding in  Presence,  and  by  the  Proceeding  for  the 
consciously  innocent.  And  what  therein  belongs  to 
the  Proceeding  in  Presence  ?  The  presence  of  the 
Sawgha,  and  the  presence  of  the  Dhamma,  and 
the  presence  of  the  Vinaya,  and  the  presence  of 
the  particular  person.  And  therein  what  is  the 
presence  of  the  Sawgha  (&c.,  as  in  §  16,  down 
to  the  end)  ?  And  what  therein  belongs  to  the 
Proceeding  for  the  consciously  innocent  ?  The 
carrying  out  of,  the  accomplishment  of,  the  pro- 
ceeding by,  the  undertaking  of,  the  acceptance  of, 
the  pacification  of  the  Proceeding  for  the  consciously 
innocent1.  That  is  what  belongs  herein  to  the 
Proceeding  for  the  consciously  innocent/ 

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


IV,  14,  29.         THE    SETTLEMENT    OF    DISPUTES.  59 

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

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

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

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


6O  ATULLAVAGGA.  IV,  14,  29. 

offence — a  Para^ika  offence,  or  an  offence  equivalent 
to  a  Para^ika  offence."  And  he  replies  thus  :  "  I  do 
not,  Sir,  call  to  mind  that  I  have  been  guilty  of  such 
and  such  a  grievous  offence — a  Para^ika  offence,  or 
an  offence  equivalent  to  a  Para^ika  offence.  But  I 
do,  Sir,  recollect  that  I  was  guilty  of  such  and  such 
a  trifling  offence."  To  him  thus  denying  the  other 
insists  [as  before].  And  he  replies  thus  :  "  Seeing 
that  I  am  willing,  Sir,  though  you  did  not  ask  me,  to 
confess  myself  guilty  of  that  trifling  offence,  why 
should  I  not  confess,  when  asked,  such  and  such  a 
grievous  offence — a  Para^ika  offence,  or  an  offence 
equivalent  to  a  Para^ika  offence  ?  "  And  the  other 
rejoins,  "  But  you  do  not  confess,  Sir,  even  that 
trifling  offence  without  being  asked.  How  should 
you  confess,  if  you  were  not  asked,  the  commission 
of  such  and  such  a  grievous  offence — a  Paraf ika 
offence,  or  one  equivalent  to  a  Para^ika  offence  ? 
Come  now,  Sir,  ascertain  for  certain  whether  you 
are  conscious  of  having  been  guilty  of  such  and  such 
a  grievous  offence — a  Para^ika  offence,  or  one  equi- 
valent to  a  Para^ika  offence  ? "  And  he  replies, 
u  Yes,  I  am  conscious,  Sir,  of  having  committed 
such  and  such  an  offence — a  Para^ika  offence,  or 
one  equivalent  to  a  Para^ika  offence.  In  sport  did 
I  say,  in  fun  did  I  say  that  I  was  not  conscious 
thereof." 

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

4  And  thus  should  it  be  carried  out  (&c.,  as 
chapter  n,  $2,  down  to  the  end,  reading  "such 
and  such  a  Bhikkhu  "  for  "  Upavala,"  and  "  grievous 
offence  "  for  "  offence  "). 


IV,  14,  30.         THE    SETTLEMENT    OF    DISPUTES.  6 1 

'  This,  O  Bhikkhus,  is  called  a  legal  question  that 
has  been  settled.  And  how  has  it  been  settled  ? 
By  the  Proceeding  in  Presence,  and  by  the  Pro- 
ceeding for  those  who  are  obstinate.  And  what 
therein  belongs  to  the  Proceeding  in  Presence  ? 
The  Presence  of  the  Sa^gha  (&c.,  as  in  J  16).  And 
what  therein  belongs  to  the  Proceeding  for  those 
who  are  obstinate  ?  The  carrying  out  of,  the  ac- 
complishment of,  the  proceeding  by,  the  undertaking 
of,  the  acceptance  of,  the  pacification  of  the  official 
act  (the  Kamma)  by  the  Proceeding  for  those  who 
are  obstinate.  That  is  what  belongs  therein  to  the 
Proceeding  for  those  who  are  obstinate. 

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

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

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


62  tfULLAVAGGA.  IV,  14,  30. 

*  In  case  a  Bhikkhu  has  been  guilty  of  a  minor 
offence.  That  Bhikkhu,  O  Bhikkhus,  should  go  up 
to  another  Bhikkhu,  and  having  arranged  his  upper 
robe  over  one  shoulder,  and  squatted  down  on  his 
heels,  and  stretched  forth  his  hands  with  the  palms 
held  together,  should  speak  as  follows  :  "  I,  Sir,  have 
been  guilty  of  such  and  such  an  offence ;  and  that  I 
confess."  He  should  say,  "Do  you  acknowledge  it?" 
"  Yes  ;  I  acknowledge  it."  *'  May  you  restrain  your- 
self in  future1 !" 

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


1  Ayatiw    samvareyyasi.      So   again   in   the    next    section. 
Compare  V,  20,  5. 


TV,  14,  32.         THE    SETTLEMENT    OF    DISPUTES.  63 

guilt.     That   is  what  belongs   therein   to   the    Pro- 
ceeding on  confession  of  guilt. 

'  When  a  legal  question,  O  Bhikkhus,  has  been 
thus  settled,  if  a  disputant  re-open  the  question,  such 
re-opening  is  a  Pa/^ittiya1. 

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

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

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


1  See  §§  1 6,  29,  &c.  of  this  chapter. 

2  Pa/iga»heyya/».     See  V,  20,  5. 


64  tfULLAVAGGA.  IV,  14,  33. 

ceeding  thereafter  make  complaint  thereof,  that  is  a 
Pa/§ittiya. 

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

*  If  while  the  Bhikkhus  are  continuing  in  quarrels 
(&c.,  as  in  chapter  1 3,  JJ  i,  2,  and  3,  down  to  the  end). 

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

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

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

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


IV,  14,  34-        THE    SETTLEMENT    OF    DISPUTES.  65 

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

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


End  of  the  Fourth  Khandhaka,  on  the  Settle- 
ment of  Legal  Questions. 


[20] 


66  iTULLAVAGGA.  V,  i,  i. 


FIFTH    KHANDHAKA. 

ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS. 

1. 

i.  Now  at  that  time  the  Blessed  One  was  staying 
at  Ra/agaha,in  the  Bamboo  Grove,  in  the  Kalandaka 
Nivapa.  And  at  that  time  the  A^abbaggiya  Bhik- 
khus,  when  bathing,  used  to  rub1  their  bodies — thighs, 
and  arms,  and  breast,  and  back — against  wood.  The 
people  were  annoyed,  murmured,  and  became  indig- 
nant, saying,  *  How  can  the  Sakyaputtiya  Samaras 
do  so,  like  wrestlers,  boxers,  or  shampooers2?'  The 
Bhikkhus  heard  the  people  so  murmuring,  &c. ;  and 
they  told  the  matter  to  the  Blessed  One. 

Then  the  Blessed  One,  on  that  occasion  and  in 
that  connection,  having  convened  a  meeting  of  the 
Bhikkhu-sa^gha,  asked  the  Bhikkhus  :  'Is  this  true, 
O  Bhikkhus,  what  they  say,  that  the  jOabbaggiya 
Bhikkhus,  when  bathing,  rub  (&c.,  as  before)?' 

4  It  is  true.  Lord.' 


1  Ugghawseti.     The  simple  verb  occurs  below,  V,  9,   2,  4, 
X,  10,  2,  and  at  (-rataka,  vol.  i,  p.  190.     It  is  the  Sanskrit  root 
gharsh. 

2  On  malla-mu//^ika  Buddhaghosa  merely  says  mu///$ika- 
malla.     His  note  on  gama-poddava  (already  given  by  H.  O. 
at  P-  3 T  5  of  the  edition  to  the  text)  says,  '  town's  people  given  to 
adorning  themselves  by  painting  their  skin'  (on  which  compare 
below,  V,  2,  5).     But  it  is  difficult  to  see  how  that  fits  in  with  the 
connection  here. 


V,  I,  3.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  67 

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

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

3.  Now  at  that  time  the  -/Oabbaggiya  Bhikkhus 
used  to  bathe  on  an  A  //an  a  (a  sort  of  shampooing 
stand1).     The  people  (&c.,  as  before).     The  Bhik- 
khus (&c.,  as  before).     Then  the  Blessed  One  (&c., 
as  before,  down  to)  addressed  the  Bhikkhus,    and 
said  :  *  You  are  not  to   bathe,  O  Bhikkhus,  on  an 

•A//ana.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a.' 

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

Using  a  Gandhabba-hatthaka2  when  bathing. 

Using  a  Kuruvindaka-sutti 3  when  bathing. 

Rubbing  their  bodies,  when  under  water,  up 
against  each  other4. 


1  So  Buddhaghosa  loc.  cit. 

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

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

4  As   Buddhaghosa,  loc.  cit.,  explains   this   by  '  rubbing    their 

F  2 


68  tfULLAVAGGA.  V,  i,  4. 

Using  a  Mallaka1  when  bathing.] 

4.  Now  at  that  time  a  certain  Bhikkhu  had  the 
scab,  and  he  could  not  bathe  with  comfort  without 
a  Mallaka1. 

They  told  the  matter  to  the  Blessed  One. 
*  I  allow,  O  Bhikkhus,  to  a  sick  man  the  use  of  a 
Mallaka  not  (artificially)  made2/ 

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

'I  allow  you,  O  Bhikkhus,  the  use  of  an  Uk- 
kasika3.' 

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

'  I  allow  you,  O  Bhikkhus,  the  ordinary  mode  of 
shampooing  with  the  hand4.' 


2. 

i.   Now  at  that  time  the  .Oabbaggiya  Bhikkhus 

bodies  up  against  each  other '(!),  vigay  ha  has  here  probably  nothing 
to  do  with  gah,  but  is  simply  vigrz'hya. 

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

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

-1  Buddhaghosa,  loc.  cit.,  explains  this  word  by  vattava//i;  which 
is  to  us  equally  unintelligible. 

4  Pudhu-pawikan  ti  hattha - parikammaw  vu^ati.  Tasma 
sabbesaw  hatthena  pi/Mi-parikammaw  katuw  va//ati  (B.). 


V,  2,  3-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  69 

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

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

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

2.  [A  similar  paragraph  concluding] 

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

3.  [Similar  paragraph  concluding] 

'You  are  not,  O   Bhikkhus,  to  smooth6  the  hair 

1  Vallika  ti  kawwato  nikkhanta-mutt-olambakadinaw  etaw  adhi- 
va/fcanaw.      Na  kevalaw  fa  vallika  eva,  yam  kifi/£i  kaw;m-pilandha- 


antamaso  tala-pannaw  pi  na  va//ati  (B.).      Compare  sata- 
vallikaw  at  V,  29,  4. 

2  Pamanga.     The  meaning  of  which  is  not  clear  from  Buddha- 
ghosa's  note  loc.  cit.     It  occurs   also  at  Dlpava/wsa  XII,   i,  and 
below  in  Buddhaghosa's  note  on  maddavi/za  at  V,  29,  2  (twice). 

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

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

5  Kayura,  on  which  Buddhaghosa,  loc.  cit.,  merely  says  that  the 
meaning  of  this,  and  'of  the  following  words,  is  evident.     But  the 
Gataka   commentary  (Fausboll    III,    437,    14)  says    kayuran   ti 
givaya   pilandhana-pasadhanaw. 

6  Osarcheti.     Compare  the  Sanskrit  jlaks  h  way  at  i.     The  art 
of  hair-dressing  had,  at  the  time  when  the  ATullavagga  was  com- 


7O  tfULLAVAGGA.  V,  2,  4. 

with  a  comb,  or  with  a  smoothing  instrument  shaped 
like  a  snake's  hood1,  or  with  the  hand  used  as  such 
an  instrument 2,  or  with  pomade  3,  or  with  hair-oil  of 
beeswax 3.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka^a.' 

4.  [Similar  paragraph  concluding] 

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

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

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

5.  Now  at  that  time  the  A'^abbaggiya  Bhikkhus 
(&c.,  down  to) 


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

1  Ph  awaken  a  ti  dantamayadisu  yena  kena£i  (B.). 

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

3  On  the  use  of  Telaka,  compare  Mahavagga  VI,  13,  i,  and 
Sittha-telaka  at  ATullavagga  IV,  3,  i. 

4  Compare  ^ullavagga  X,  10,  4. 


V,  2,  6.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  7! 

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

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

'  I  allow  you,  O  Bhikkhus,  on  account  of  disease, 
to  anoint  your  faces/ 

6 2.  Now  at  that  time  there  was  a  festival  on  the 
mountain-top 3  at  Ra^agaha  ;  and  the  AVzabbaggiya 
Bhikkhus  went  to  see  it. 

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

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


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

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

3  Giragga- samara.     Compare    Dipavawsa   XXI,  32,   and 
Mahavawsa,  p.  214,  line  2.     It  occurs  also   in  the   Introductory 
Story  in  the  Sutta-vibhahga  on  the  37th  Pa&ttiya,  and  Buddha- 
ghosa there  explains  it  as  follows:  Giragga-sama^o  ti  girimhi 
agga-sama^o  girissa  va  agga-dese  samaggx).     He  is  evidently  in 
doubt  about  the  word,  which  is  probably  connected  with  ancient 
local  worship  or  custom,  a  worship  in  high-places,  as  little  allied 
to  Vedic  Brahmanism  as  it  was  to  Buddhism. 


72  tfULLAVAGGA.  V,  3,  2. 

3. 

1.  Now  at  that  time  the  A7zabbaggiya  Bhikkhus 
used  to  sing  the  Dhamma  with  the  abrupt  transi- 
tions of  song-singing. 

The  people  murmured,  were  annoyed,  and  became 
indignant,  saying,  '  How  can  the  Sakyaputtiya  Sa- 
maras [do  so]  ?'  The  Bhikkhus  heard  (&c.,  as  usual, 
down  to)  he  addressed  the  Bhikkhus,  and  said : 

'  '  These  five  dangers,  O  Bhikkhus,  befall  him  who 
sings  the  Dhamma  with  the  abrupt1  transitions  of 
song-singing. — He  himself  becomes  captivated  with 
respect  to  the  sound  thereof. — Other  people  become 
captivated  with  respect  to  the  sound  thereof. — The 
laymen  are  shocked. — The  meditation  of  one  who 
strains  after  accuracy  in  the  sound  is  broken. — The 
common  people  fall  into  heresy2. — These  five  dan- 
gers, O  Bhikkhus,  befall  him  who  sings  the  Dhamma 
with  the  abrupt  transitions  of  song-singing.  The 
Dhamma  is  not,  O  Bhikkhus,  to  be  sung  [in  that 
manner].  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.' 

2.  Now  at  that  time  the  Bhikkhus  were  afraid  to 
make  use  of  intoning3.     They  told  this  matter  to 
the  Blessed  One. 

' 1  allow  you,  O  Bhikkhus,  to  intone/ 

1  Ayatakena  gita-ssarena.  Compare  ayataken' evapapato 
at  ^ullavagga  IX,  1,3. 

2  Probably  this  is  supposed  to  result  because  dhamma  being 
sung  and  not  said  is  not  intelligible  to  them — a  complaint  often 
made  against  the  singing  of  prayers  among  Protestant  Christians. 
On  pa££/$ima  ^anata,  compare  the  closing  words  of  V,  21,  2; 
and  on  the  rest  of  the  phrase,  Puggala  III,  10,  14.     The  trans- 
lation of  sarakuttiw  is  also  very  doubtful. 

8  Sara-bhanwaw.     So  in  the  Mahavagga  we  hear  that  Sowa 


V,  5,  i.        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  73 


4. 

i.  Now  at  that  time  the  AVzabbaggiya  Bhikkhus 
used  to  wear  woollen  cloth  with  long  fleece  to  it 1. 

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

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


5. 

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

Now  Seniya  Bimbisara,  the  king  of  Magadha, 
wanted  a  mango  ;  and  he  gave  orders,  saying,  '  Go, 


intoned  before  the  Buddha  a  chapter  from  the  Sutta  Nipata.  The 
expression  there  used  is  sarena  abhasi,  of  which  our  word  is  used 
as  the  verbal  noun,  the  roots  bhaw  and  bhas  being  not  only 
synonymous  but  interchangeable.  (See,  for  instance,  Vin.  Pit. 
vol.  iv,  p.  353.)  Perhaps  'recitative'  would  be  a  good  rendering. 
I  have  several  times  heard  the  Dhamma  thus  recited  by  living 
Buddhists  in  accordance  with  the  traditional  interpretation  of  this 
passage,  and  their  Sara-bha?1waw  was  precisely  like  the  intoning 
of  prose  passages  as  practised  in  our  cathedral  churches  (Rh.  D.). 

1  Bahira-lomiw-z/Tzwim.  Literally,  'with  the  fleece  outside.' 
Compare  Mahavagga  V,  10,  4,  and  the  Ma^fama  Sila,  §  5  (p.  193 
of  Rh.  D.'s  '  Buddhist  Suttas  '). 


74  tfULLAVAGGA.  V,  5,  2. 

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

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

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

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

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

'  You  are  not,  O  Bhikkhus,  to  eat  mangoes.  Who- 
soever does  so,  shall  be  guilty  of  a  dukka/a/ 

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

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

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


V,  6,  I.        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  75 

'  Take  them,  O  Bhikkhus,  and  eat.  I  allow  you, 
O  Bhikkhus,  to  eat  fruit  which  has  become  allowable 
to  Samaras  in  any  one  of  these  five  ways — when 
it  has  been  injured  by  fire l — or  by  sword  2 — or  by 
nails — when  it  has  not  yet  had  any  seed  in  it — and 
fifthly,  when  it  has  no  more  seed  in  it3.  I  allow 
you,  O  Bhikkhus,  to  eat  fruit  which  has  become 
allowable  to  Samaras  in  any  one  of  these  five 
ways.' 


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


1  Buddhaghosa  gives   in  the    Samanta   Pasadika  on   the   nth 
Pa/£ittiya  the  following  explanations  of  these  terms.     Aggi-pari- 
g~itan  ti  aggina  pari^itaw  abhibhutaw  faddh-zni  phu//^an  ti  attho. 
The  reading  pari^itaw  is  correct  and  should  be  inserted  in  the 
text  for  pari/£itaw. 

2  Sattha-pari^-itan   ti  satthena  pari^itaw   abhibhuta/rc  khm- 
naw  viddhaw  va  ti  attho.     Esa  nayo  nakha-pari^ite  (B.,  loc.  cit). 

3  These  last  two  clauses  have  already  occurred  at  Mahavagga 
VI,    21.      The   principle   of  the    injunction   throughout    its   five 
divisions  is  one  and  the  same— the  seed,  or  the  capacity  of  fructi- 
fication, must  either  have  never  existed,  or  have  passed  away,  or 
have  been  destroyed. 

4  This  ancient  legend  has  been  expanded  into  a  (rataka  story, 
under  the  title  of  Khandha-vatta   £ataka,  No.  203  in  Professor 
Fausboll's  edition  (vol.  ii,   pp.   144-148),  in  which  recur  all  the 
verses  here  given  as  a  snake-charm.     The  names  of  the  serpents 
are  derived  from  the  ancient  mythology,  and  are  not  to  be  sup- 
posed to  refer  to  actual  breeds  of  real  snakes.     Below,  Aullavagga 
VI,  2,  5,  where  a  Bhikkhu  is  bitten  by  a  snake,  the  simple  pre- 
caution enjoined  is  the  use  of  a  higher  bedstead. 


76  tfULLAVAGGA.  V,  6,  i. 

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

' "  I  love  Virupakkhas,  the  Erapathas  I  love. 

' "  I  love  A^abyaputtas,  the  Ka/zhagotamakas  I 
love. 

* "  I  love  live  things  that  have  no  feet,  the  bipeds 
too  I  love. 

'  "  I  love  four-footed  creatures,  and  things  with 
many  feet. 

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

1  "  Let  no  four-footed  creature  hurt,  nor  thing  with 
many  feet. 

'  "  Let  all  creatures,  all  things  that  live,  all  beings 
of  whatever  kind, 

' "  Let  all  behold  good  fortune *,  and  let  none 
fall  into  sin. 


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


V,  y,  I.        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  77 

' "  Infinite  is  the  Buddha,  infinite  the  Truth,  infi- 
nite the  Order.  Finite  are  creeping  things  ;  snakes, 
scorpions  and  centipedes,  spiders  and  lizards,  rats 
and  mice. 

'  "  Made  is  my  safeguard,  made  my  defence.  Let 
living  things  retreat, 

*  "  Whilst  I  revere  the  Blessed  One,  the  Buddhas 
seven  supreme  1."  : 

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


7. 

i.  Now  at  that  time  a  certain  Bhikkhu,  tormented 
by  distaste  (for  meditation,  &c.),  castrated  himself3. 
They  told  this  matter  to  the  Blessed  One. 

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

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

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

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


78  JTULLAVAGGA.  V,  8,  i. 

not,  O  Bhikkhus,  to  castrate  yourselves.     Whoso- 
ever does  so,  shall  be  guilty  of  a  thulla/£/£aya.' 


81. 

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

Then  Pura;za  Kassapa  went  to  the  Se/Mi  of 
Ra^agaha,  and  said  to  him,  '  I,  O  householder,  am 

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

2  ^Tandana-ga^/^i  uppanna  hoti  ti  /£andana-gha//ika  up- 
panna  hoti  (B.).     Compare  gaw/^ika  at  Gataka  I,  i5o=ga/wTika  at 
ibid.  II,  124,  and  our  note  below  on  that  word  at  V,  29,  3. 

3  Lekhaw.     It   is    clear  from   V,  9,    2,  below,  and   Buddha- 
ghosa's  note  there,  that  likhituw  is  used  in  the  sense  of 'to  plane  ' 
or  *  to  adze '  wood  or  metal ;  and  the  Sinhalese  MSS.  read  here 
likhaw  instead  of  lekhaw.    It  cannot  be  'to  turn/  as  the  turning 
lathe  is  quite  a  modern  invention. 

4  A  similar  proceeding  is  related  of  a  Bhikkhu  at  24,  i. 


V,  8,  I.        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  79 

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

'  If,  Sir,  you  are  an  Arahat  and  possessed  of 
Iddhi,  let  your  reverence  get  down  the  bowl !' 

Then  Makkhali  Gosala,  and  A^ita  Kesa-kamball, 
and  Pakudha  Ka/£/£ayana,  and  Sa^aya  Bela/^i- 
putta,  and  Niga;^a  Nata-putta  went  severally  to 
the  Se#/n  of  Ra^agaha,  [and  preferred  the  same 
request,  and  received  the  same  reply.] 

Now  at  that  time  the  venerable  Maha  Moggallana 
and  the  venerable  Pi;/dfola  Bharadva^a,  having 
dressed  themselves  early  in  the  morning,  went  into 
Ra^agaha,  duly  bowled  and  robed,  for  alms.  And 
the  venerable  Pmtfbla  Bharadva^a  said  to  the 
venerable  Maha  Moggallana  :  '  The  venerable  Maha 
Moggallana  is  both  an  Arahat  and  possessed  of 
Iddhi.  Go,  friend  Moggallana,  and  fetch  down  this 
bowl,  for  this  bowl  belongs  to  thee.' 

'  The  venerable  Pi^ola  Bharadva^a  also  is  both 
an  Arahat  and  possessed  of  Iddhi.  Go,  friend 
Bharadva^a,  and  fetch  down  the  bowl,  for  this  bowl 
belongs  to  thee.' 

Then  the  venerable  Pi;/^/ola  Bharadvafa,  rising  up 
in  the  air,  took  the  bowl,  and  went  thrice  round 
Ra^agaha  (in  the  air).  And  at  that  time  the  Se///£i 
of  Ra^agaha  stood  in  his  dwelling-place  with  his 
wife  and  children,  and  holding  up  his  clasped  hands 
in  reverent  salutation,  he  exclaimed,  '  May  the 
venerable  Bharadva^a  be  pleased  to  descend  upon 
our  dwelling-place.'  And  the  venerable  Bharadva^a 
descended  into  his  dwelling-place.  Then  the  Sett/ii 
of  Ra^agaha  took  the  bowl  from  the  hands  of  the 
venerable  Bharadva^a,  and  filled  it  with  costly  food, 
and  presented  it  to  the  venerable  Bharadva^a.  And 


80  /OJLLAVAGGA.  V,  8,  2. 

the  venerable  Bharadva^a  took  the  bowl,  and  de- 
parted to  his  Arama. 

2.  Now  the  people  heard,  '  The  venerable  Pm^ola 
Bharadva^a,  they  say,  has  got  down  the  Rafagaha 
Se/Mi's  bowl.'  And  those  people,  with  shouts  loud 
and  long,  followed  in  the  steps  of  Pmdola  Bharad- 
vafa.  And  the  Blessed  One  heard  the  shouts  loud 
and  long,  and  on  hearing  them  he  asked  the  vene- 
rable Ananda,  *  What  now,  Ananda,  does  this  so 
great  shouting  mean  ? ' 

'  The  venerable  Pi^ola  Bharadva^a,  Lord,  has 
got  down  the  Ra^agaha  Se///n's  bowl ;  and  the 
people  thereof  are  following  in  his  steps  with  shouts 
loud  and  long.' 

Then  the  Blessed  One,  on  that  occasion  and  in 
that  connection,  convened  a  meeting  of  the  Bhikkhu- 
Sa^gha,  and  asked  Pi^ola  Bharadva^a,  *  Is  it  true, 
as  they  say,  that  you,  Bharadva^a,  have  got  down 
the  Ra^agaha  Semi's  bowl  ? ' 

'  It  is  true,  Lord.' 

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


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


V,  9,  i.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  8 1 

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

And  when  he  had  rebuked  him,  and  had  delivered 
a  religious  discourse l,  he  addressed  the  Bhikkhus, 
and  said  :  '  You  are  not,  O  Bhikkhus,  to  display 
before  the  laity  the  superhuman  power  of  Iddhi. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a2. 
Break  to  pieces,  O  Bhikkhus,  that  wooden  bowl ; 
and  when  you  have  ground  it  to  powder,  give  it  to 
the  Bhikkhus  as  perfume  for  their  eye  ointments  3. 
And  you  are  not,  O  Bhikkhus,  to  use  wooden  bowls. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/aV 


9. 

i.  Now  at  that  time  the  A7/abbaggiya  Bhikkhus 
used  to  use  bowls  of  various  kinds,  made  of  gold 
and  silver. 

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

'  You  are  not,  O   Bhikkhus,   to  use  bowls  made 


vagga  was  composed.     The  word  occurs  also  below  at  -Sullavagga 
XII,  i,  i. 

1  See  -ffullavagga  I,  i,  2. 

2  Compare  the  4th  Par%ika. 

1  The  use  of  sandal-wood  for  this  purpose  is  allowed  by  the 
closing  words  of  Maha  vagga  VI,  n. 

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


82  tfULLAVAGGA.  V,  9,  2. 

of  gold,  or  made  of  silver,  or  set  with  jewels,  or 
made  of  beryl  (ve/uriya1),  or  made  of  crystal,  or 
made  of  copper,  or  made  of  glass  2,  or  made  of  tin, 
or  made  of  lead,  or  made  of  bronze.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.  I  allow  you, 
O  Bhikkhus,  bowls  of  two  kinds, — those  made  of 
iron,  and  those  made  of  clay.' 

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

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  use  circular  (pieces 
of  metal)  as  the  supports  for  your  bowls/ 

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

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

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

1  It  is  clear  from  verses  192-196  of  the  i3th  chapter  of  the 
Ra^a-nighaft/u,  written  by  Narahari  of  Kashmir  in  the  thirteenth 
century  A.  D.,  that  at  that  time  Vai</urya  meant  'cat's-eye.'     But 
it  is  uncertain  whether  that  was  the   only  meaning  of  the  word 
ve/uriya  at  the  time  when  this   passage   was  composed.     (See 
especially  V.   124,  p.  25,  of  Dr.  Richard  Garbe's  edition   in   his 
work,  '  Die  Indischen  Mineralien,'  Leipzig,  1882.)     See  also  Pro- 
fessor Max  Mailer's  interesting  note  at  p.  266  of  his  'What  can 
India  teach  us  ? ' 

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

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


V,  9,  2.         ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  83 

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

The  thick  circular  supports  could  not  be  inserted1. 

They  told  this  matter  to  the  Blessed  One. 

1  I  allow  you,  O  Bhikkhus,  to  shape  them  2  (until 
they  get  to  be  the  right  size  to  fit  in)  V 

They  would  not  stay  in  (?)  4. 

'  I  allow  you,  O  Bhikkhus,  to  split  little  pieces 
of  crocodiles'  teeth  (to  fit  them  in  with) 6/ 

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

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

'  You  are  not,  O  Bhikkhus,  to  have  painted  cir- 
cular supports  to  the  bottoms  of  your  bowls,  covered 

1  A££Mpiyanti.     On  the  use  of  this  word,  compare  Maha- 
vagga  VIII,  14,  i,  where  it  is  used  of  inserting  a  slip  of  cloth  in  a 
torn  garment. 

2  See  our  note  above  on  V,   8,    i.     Buddhaghosa    says   here 
likhitun  ti  tanu-kara#-atthay'  etaw  vuttazra.     The  'shaping'  may 
be  by  carving,  adzing,  or  planing. 

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

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

5  On  these  split  crocodiles'  teeth,  see  our  note  above  on  V,  i,  4. 

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

G  2 


84  tfULLAVAGGA.  V,  9,  3. 

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

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

They  told  this  matter  to  the  Blessed  One. 

'  You    are    not,  O   Bhikkhus,  to    put   away  your 

bowls  with    water    in    them.     Whosoever  does  so, 

shall  be  guilty  of  a  dukka/a.      I   enjoin  upon  you, 

-O   Bhikkhus,  to  dry  your   bowls  in    the   sunshine1 

before  putting  them  away.' 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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

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

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


V,  p,  4-        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  85 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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

Now  at  that  time  the  Bhikkhus  put  their  bowls 
away  on  the  edge  of  the  Paribha^a3,  and  the 
bowls  fell  down  and  were  broken. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  put  your  bowls 
away  on  the  edge  of  the  Paribha/zdfa.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 

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

1  Vata-ma«^alikaya.     So  also  in  the  next  section  and  in  the 
Bhikkhuni-vibhanga,  Pa/£ittiya  96.     The  reading  at  (rataka  I,  72 
is  vata-ma;z</ala/«. 

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

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

4  Nikku^anti.     See  the  use  of  this  word  at  V,  20,  3. 


86  tfULLAVAGGA. 


9,4- 


They  told  this  matter  to  the  Blessed  One. 

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

The  grass-mat  was  eaten  by  white  ants. 
They  told  this  matter  to  the  Blessed  One. 
1  I   allow  you,  O    Bhikkhus,   the   use  of  a  small 
cloth  V 

The  small  cloth  was  eaten  by  the  white  ants. 
They  told  this  matter  to  the  Blessed  One. 

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

The  bowls  fell  down  from  the  parapet  and  were 
broken. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  wicker- 
work  stand  V 

On  the  wicker-work  stand  the  bowls  wore  out. 

They  told  this  matter  to  the  Blessed  One. 

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

They  had  no  shoulder-straps  5. 

1  Tiwa-santharaka^.     That  this  word  means  a  mat,  and  not 
a  layer,  of  grass  is  clear  from  its  use  at  Gataka  I,  360,  and  below, 
V,  11,3. 

2  ^Tolaka.     The   meaning   of  the  word   is  doubtful,  but  see 
Mahavagga  VIII,  18.     In  the  uddana  (at  p.  143)  the  correspond- 
ing word  is  yfcola.     See  also  below,  VI,  3,  i,  VI,  19,  VI,  20,  2. 

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

4  Patta-ka«</olika  ti  maha-mukha-kuwfl'a-sa^/^ana  bhandak- 
ukkha/ika  vu^ati  (B.).     Ka/ztffola  is  a  wicker-work  basket;  see 
Bohtlingk-Roth,  sub  voce. 

5  See  H.  O/s  note  on  the  reading  here ;  and  compare  the  table 
of  contents  to  this  chapter  (at  p.  143),  where  the  reading  a/rasa- 
baddhaw  confirms  the  suggested  alteration.     If  there  were  any 


V,  9,  5-         ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  87 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  shoulder- 
strap  (by  which  to  carry  the  bag),  or  of  a  piece 
of  string  (by  which  to  tie  it  on).' 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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

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

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

V,    1 2,  VI,     12,    3. 

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

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

3  Sati-sammosa.     The  word    occurs    at    Milinda-pawha    (ed. 
Trenckner),  p.  260.     It  must  be  connected  with  mu///$a-sati,  of 
which  the  Buddhist  Sanskrit  equivalent  is  mushita-smrui/z  (see 
Katha  Sarit  Sagara  56,  289).     It  is  evident  that  Childers's  original 
explanation  of  mu/Ma-sati  from  muMa  was  wrong,   and  that 
both  words  must  be  referred  to  the  root  mush,  as  he  points  out  at 
p.  618  of  his  Dictionary. 


88  tfULLAVAGGA.  V,  10,  i. 

They  told  this  matter  to  the  Blessed  One. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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


10. 

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

1  Kava/aw  pawametva.     The  construction   of  doors  is  de- 
scribed in  detail  at  V,  14,  3,  with  reference  to  the  bath-house,  and 
again  at  VI,  2.     That  pawameti  is  to  open,  and  not  to  shut,  is 
clear  from  VIII,  i,  i,  just  as  pattaw  pawameti  at  VIII,  5,  2  is 
to  uncover,  disclose,  the  bowl.    Compare  Khuddha  Sikkha  V.  8. 

2  Tumba-ka/ahan  ti   lapu-ka/aha/rc  vu/fc/fcati  (B.).       Tumba 
is  gourd,  according  to  Bohtlingk-Roth.    See  Khuddha  Sikkha  V.  1 1. 

3  Gha/i-ka/ahan  ti  gha/i-kapalaw  (B.).      The  whole  section 
is  repeated  in  the  text  of  each  kind  of  vessel. 


V,  io,  3«        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.          89 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

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

They  told  this  matter  to  the  Blessed  One. 

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

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

People  murmured,  were  shocked,  and  were  in- 
dignant, saying,  '  The  very  vessel  out  of  which 

1  Vissaraw  akasi,  on  the  use  of  which  idiom  see  the  passages 
quoted  below,  .ffiillavagga  VIII,  i ,  i . 

2  Pisa/Hllika.     See  below,  27,  5,  and  Mahavagga  III,  12,  3. 

3  This  list  recurs  in  the  Old  Commentary  on  the  roth  Pa/£ittiya 
in  the  Bhikkhuni-vibhahga.  As  an  explanation  of  vighasa,  Buddha- 
ghosa  says  here  u /£/£/£  it  to  dakan  ti  mukha-vikkhalanodakaw. 


9O  JTULLAVAGGA.  Y-,  u,  i. 

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

They  told  this  matter  to  the  Blessed  One. 

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


11. 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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

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

3  Namatakan  ti  satthaka-ve//$anakaw   pilotika-khawdaw    (B.). 
The  word  occurs  again  below  at  V,  19,  i,  V,  27,  i,  and  X,  10,  4 
(where  the  nuns  are  forbidden  to  use  it).     Namata  is  felt;  and 
namatika-ahga,  the  wearing  of  felt,  is  inserted  by  some  Sanskrit 
Buddhist  writers  in  the  list  of  Dhutahgas.     (Burnouf,  Introduction, 
&c.,  p.  306.) 

4  Da«</a-satthakan  ti  vippalikaw  va  anna-m  pi  va  yam  kiiifa' 
dawdam  yo^etva  kata-satthakaw  (B.).     Compare  daff</a-kaMinaft 
at  V,  ii,  3,  and  da«<fa-pariss&vana/»  at  V,  13,  3. 


V,  n,  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  9 1 

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

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

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

1  You  are  not,  O  Bhikkhus,  to  use  various  kinds 
of  handles  to  your  blades.  Whosoever  does  so,  shall 
be  guilty  of  a  dukka^a.  I  allow  you,  O  Bhikkhus, 
the  use  of  handles  to  your  blades  made  of  bone,  or 
ivory,  or  horn,  or  of  the  na/a  reed,  or  of  bamboo, 
or  of  hard  wood,  or  of  lac,  or  of  the  shells  of  fruit, 
or  of  bronze,  or  of  the  centre  of  the  chank-shell 1.' 

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

They  told  this  matter  to  the  Blessed  One. 

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

The  needles  got  blunted  2. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  needle- 
case  made  of  bamboo  V 

Even  in  the  needle-cases  the  needles  became  blunt. 

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

2  Kazakh  a     honti    ti     malagga-kita     (B.).      Mala    may 
probably  here   mean   'rust/  if  the   needles  were  made  of  iron. 
KawTzakita,  'spoiled/  is  used  of  plastered  walls  and  the  floors  of 
a  Vihara  at  Mahavagga  I,  25,  i5=^ullavagga  VIII,  i,  3;   and 
pawsu-kita  occurs  just  below  in  our  present  passage.     Compare 
also  the  note  on  vikawwaw  in  the  following  section. 

3  Su/£i-na/ikaw.     On  these  needle-cases  compare  the  Intro- 
ductory Story  to  the  2Oth  Gataka.      It  is  Pa&ttiya  to  have  them 
made  of  ivory,  horn,  or  bone.     (8oth  Pa&ttiya,  but  they  are  there 
called 


92  JHJLLAVAGGA.  V,  u,  3. 

'  I  allow  you,  O  Bhikkhus,  to  fill  the  cases  with 
chunam  l. 

Even  in  the  chunam  the  needles  became  blunt. 

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

Even  in  the  barley-meal  the  needles  became  blunt. 

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

Even  in  the  powdered  stone  the  needles  became 
blunt. 

'  I  allow  you,  O  Bhikkhus,  to  mix  (the  powder) 
with  beeswax4.' 

The  powder  still  did  not  cohere. 

'  I  allow  you,  O  Bhikkhus,  to  mix  sipa/ika  gum5 
with  the  powder6.' 

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

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  Ka^ina8, 

1  Kiwwena  kunnena.  (B.). 

2  Satthuya  ti  halidda-missakena  pi///£a-/£u«#ena  (B.). 

3  Saritakanti  pasana-^uwzaw  vu/£/£ati  (B.). 

4  Madhu-sitthakena  saretun  ti  madhu-sitthakena  makkhe- 
tum  (B.). 

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

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

7  Vikannam  hoti.     See  the  note  on  this  expression  at  Maha- 
vagga VI,  21,  i.     The  '  robes '  were  lengths  of  cloth,  and  '  out  of 
shape'  (vikaw«aw)  must  mean  either  that  one  side  was  larger 
than  the  other,  so  that  each  corner  (kawwo)  was  not  a  right  angle, 
or  perhaps  that  each  edge  (kaw«o)  was  not  straight. 

8  What  Ka/^ina  may  mean  in  this  connection  is  not  exactly 


V,  IT,  3.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  93 

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

They  spread  out  the  KaMina  on  uneven  (ground), 
and  the  KaMina  fell  to  pieces1. 

1  You  are  not,  O  Bhikkhus,  to  spread  out  the 
Ka//Hna  on  uneven  (ground).  Whosoever  does 
so,  shall  be  guilty  of  a  dukka/a.' 

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

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

The  edge  of  the  Ka/^ina  decayed  through  age. 

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

The  KaMina  was  not  large  enough3. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a 


clear  to  us,  but  it  is  evidently  a  sort  of  framework,  or  bench,  for 
the  tailors  to  lay  out  their  work  upon.  Our  notes  above  on  the 
ist  Nissaggiya  and  on  Mahavagga  VII,  1,3,  refer  to  a  different 
and  secondary  use  of  the  word  in  the  Ka//$ina  ceremonies — 
so-called  doubtless  because  the  KaMina-dussa  (the  supply  of 
cloth  to  be  dyed,  sewn,  and  made  up  into  robes,  and  distributed, 
on  one  and  the  same  day)  was  to  be  so  sewn  with  the  aid  of  the 
KaMina  here  referred  to.  Buddhaghosa  says  here,  KaMinan  ti 
nissem  pi  tattha  attharita-ka/asaraka-kilaw/£anaw  a?mataraflz  pi 
ka/&ina#z  vu££ati  yaya  dupa//a-/£ivaraw  sibbenti  kaMine  /^ivaraw  pi 
bandhanti.  On  Dupa//a,  see  Mahavagga  VIII,  14,  i. 

The  use  of  obandhitva(in  reference  to  the  KaMina),  in  oppo- 
sition to  sambandhitva  (in  reference  to  the  mere  stakes),  is 
worthy  of  notice. 

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

2  Anuvata/ra    paribhaw^aw.      See    Mahavagga   VII,    i,    5, 
VIII,   21,    .ffullavagga  V,  9,  4,  VI,    17,    i,    XI,    i,  14,  and  our 
notes  there. 

3  Ka/^inaw    na   ppahoti  ti    dighassa   bhikkhuno  pamawena 
kata?#   kaMinaw   tattha  rassassa   bhikkhuno   /£ivaraw   patthariya- 

na  ppahoti  anto  yeva  hoti  (B.). 


94  JOJLLAVAGGA.  V,  11,  4. 

ka/^ina1,  of  a  pidalaka1,  of  a  ticket,  of  binding 
strings,  and  of  binding  threads  2 ;  and  that  you  sew 
your  robes  together  after  binding  them  therewith.' 

The  interstices  between  the  threads  became  irre- 
gular in  length3. 

1  \  allow  you,  O  Bhikkhus,  the  use  of  little  marks 
(of  the  leaf  of  the  talipot  palm,  or  such-like  things)4.' 

The  threads  became  crooked. 

' I  allow  you,  O  Bhikkhus,  the  use  of  false  threads 
(laid  along  the  cloth  to  show  where  it  is  to  be  cut 
or  sewn) 6.' 

4.  Now  at  that  time  the  Bhikkhus  got  on  to  the 
KaMina  with  unwashen  feet,  or  wet  feet,  or  with 
their  shoes  on6,  and  the  KaMina  was  soiled. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  get  on  to  the 
KaMina  with  unwashen  feet,  or  with  wet  feet,  or 
with  your  shoes  on.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.' 

5.  Now  at  that  time  the  Bhikkhus,  when  sewing 

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

2  Vinandhana-ra^u/rc  vinandhana-suttakaw.    See  Bud- 
dhaghosa's notes  loc.  cit.,  and  compare  Mahavagga  V,  n. 

8  Visama  honti  ti  ka/£i  khuddaka  honti  ka&  mahanta  (B.). 
Sutta  here  probably  means  those  threads  or  strings  just  referred  to 
by  which  the  stuff  was  to  be  tied  on  to  the  KaMina. 

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

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

i,  5- 

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


V,  ii,  5'       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.  95 

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

They  told  this  matter  to  the  Blessed  One. 

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

Now  at  that  time  the  A^abbaggiya  Bhikkhus 
used  various  kinds  of  thimbles, — gold  ones,  and 
silver  ones. 

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

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

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

They  told  this  matter  to  the  Blessed  One. 

1  I  allow  you,  O  Bhikkhus,  the  use  of  a  box  or 
drawer3  in  the  workshop/ 

They  got  crowded  together  in  the  workshop  box. 

They  told  this  matter  to  the  Blessed  One. 

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

They  had  no  shoulder-strap. 

1  P a /igga ho, 'receptacle  '  for  the  finger.     See  our  note  above 
on  V,  10,  3,  where  the  same  word  means  a  waste-tub.     For  other 
secondary  uses  of  the  word,  see  G^ataka  I,  146,  II,  9,  26.    Buddha- 
ghosa  says  here,  pa/iggahan  ti  anguli-kosakaw. 

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

8  Asevana-(sic)vitthakaffz  nama  yam  kinki  pati-^ahgo/akadi 
(B.). 


96  OTLLAVAGGA.  V,  n,  6. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  shoulder- 
strap,  or  of  a  piece  of  string,  to  tie  the  bags  on 
with1.' 

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

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  hall  or 
of  a  shed  for  the  Ka//£ina.' 

The  KaMina  hall  had  too  low  a  basement,  and 
it  was  inundated  with  water. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  make  it  with  a  high 
basement  3.; 

The  facing  (of  the  basement)  fell  in. 

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

They  found  difficulty  in  getting  up  into  it. 

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

As  they  were  going  up  them  they  fell  off. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  balustrade  V 

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

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

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

*  See  our  note  below  on  V,  14,  3.    The  whole  passage  recurs 
of  the  lining  of  a  well  at  V,  16,  2,  and  of  Vi haras  themselves  at 
VI,  3,  3- 

6  Alambana-bahaOT.   At  Maha-sudassana  Sutta  I,  59,  there  is 


V,  ii,  7-        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.          97 

Straw  and  plaster  fell  (from  the  walls  and  roof) 
into  the  Ka//£ina-hall. 

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

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

They  told  this  matter  to  the  Blessed  One. 

4 1  allow  you,  O  Bhikkhus,  to  fold  up  the  KaMina.' 

The  KaMina  came  to  pieces. 


a  description  of  flights  of  stairs  (sop  an  a),  each  of  which  had 
thambha,  evidently  posts  or  banisters;  su£iyo,  apparently  cross- 
bars let  in  to  these  banisters;  and  uwhisaw,  either  a  head-line 
running  along  the  top  of  the  banisters,  or  a  figure-head  at  the 
lower  end  of  such  a  head-line.  (See  Rh.  D/s  '  Buddhist  Suttas/ 
p.  262.)  This  and  the  previous  paragraphs  are  repeated  below, 
V,  14,  2,  of  the  ^ahkama. 

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

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

3  Pan/£a-pa/ikaw  or  -pa//^ikaw,  a  term  of  doubtful  signi- 
fication which  recurs,  together  with  all  the  previous  words,  in  the 
Old    Commentary   on    the    ipth    Pa/£ittiya.      Compare    pan/£a- 
prastha  in  B.R.     The  word  is  perhaps  however  connected  with 
Sanskrit  pa//ika,  as  /fcela-pattikam  at  V,  21,  2  undoubtedly  is. 
It  occurs  below,  in  a  similar  connection,  at  VI,  3,  i. 

[20]  H 


98  iTULLAVAGGA.  V,  u,  7. 

*  I  allow  you,  O  Bhikkhus,  to  fold  up  the  KaMina 
in  a  cow-hide  (?)V 

The  Ka/^ina  got  uncovered. 

4 1  allow  you,  O  Bhikkhus,  the  use  of  strings  to 
tie  it  up  with.' 

Now  at  that  time  the  Bhikkhus  went  away,  putting 
the  Ka/^ina  up  against  the  wall  or  a  pillar;  and 
the  KaMina,  falling  over,  was  broken. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  hang  it  on  a  stake 
of  the  wall,  or  on  a  hook  V 


12. 

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

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

They  told  this  matter  to  the  Blessed  One. 

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

1  Go-ghawsikaya.    Compare  pada-ghawsani  at  22.  i ;  and 
on  the  use  of  sawharati  in  a  similar  connection,  see  VI,  2,  7. 

2  Naga-dante.     See  the  note  on  Mallaka  at  -ffullavagga  V, 
i,  4- 

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

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


V,  13,  i.         ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.          99 

They  had  no  shoulder-strap. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  shoulder- 
strap  *,  or  of  a  string  to  tie  the  bags  on  with/ 

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

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  bag  to 
carry  your  sandals  in.' 

They  had  no  shoulder-strap. 

1  I  allow  you,  O  Bhikkhus,  the  use  of  a  shoulder- 
strap,  or  of  a  string  to  tie  the  bags  on  with.' 


13, 

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

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  strainer.' 

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

1  See  the  note  on  V,  9,  4. 

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

1  The  rule,  that  is,  against  destroying  the  life  of  living  things. 

H  2 


IOO  tfULLAVAGGA.  V,  13,  2. 

1  I  allow  you,  O  Bhikkhus,  the  use  of  a  strainer 
fixed  on  to  a  ladle1.' 

Still  the  little  cloth  was  not  sufficient  for  the 
purpose. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  regulation 
water-pot  V 

2.  Now  at.thattime  two  Bhikkhus  were  travelling 
along  the  high-road  in  the  Kosala  country.  One 
of  the  Bhikkhus  was  guilty  of  some  transgression. 
The  other  one  said  to  him,  '  Do  not,  my  friend,  do 
such  a  thing.  It  is  not  becoming.'  The  first  one 
bore  a  grudge  against  him  3.  Afterwards  the  other 
Bhikkhu,  being  tormented  with  thirst,  said  to  the 
Bhikkhu  who  bore  the  grudge,  *  Give  me,  friend, 
your  strainer.  I  am  going  to  drink  some  water/ 
The  Bhikkhu  who  bore  the  grudge  would  not  give 
it  to  him.  The  other  Bhikkhu  died  of  thirst4. 
Then  that  Bhikkhu,  when  he  had  arrived  at  the 
Arama,  told  this  matter  to  the  Bhikkhus. 


1  Ka/a£^/$u-parissavana#2  nama  tisu  dawdakesu  vinandhitva 
katazrc  (B.).. 

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

3  So   tasmiw   upanandhi.     The   Introductory   Story  in   the 
Sutta-vibhahga  on  the  3 6th  Pa/£ittiya  is,  so  far,  word  for  word  the 
same  as  this  section.     Buddhaghosa  there  explains  upanandhi 
by  ^anita-upanaho.     See  vol.  iv,  p.  359,  of  H.  O.'s  edition  of 
the  Vinaya  Pi/aka.     The  Introductory  Story  to  the  3ist  Gataka  is 
also  based  on  a   similar  incident,  and   there   the  corresponding 
expression   is    vivadazrc   akazrasu.      (Fausboll's    Crataka,   vol.   i, 
p..  198.) 

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


V,  13,  3-        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         IOI 

1  What  then,  Sir  ?  when  asked  for  your  strainer, 
would  you  not  lend  it  ? ' 

*  It  is  even  so,  Sirs.' 

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

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

*  A  Bhikkhu  who  is  on  a  journey  is  not,  O  Bhik- 
khus, to  refuse  to  lend  his  strainer,  when  he  is  asked 
for  it.     Whosoever  does   so,  shall   be   guilty  of  a 
dukka/a.     And  (a  Bhikkhu  who  is)  not  provided 
with  a  strainer,  O  Bhikkhus,  is  not  to  undertake  a 
journey.     Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.     If  there  be  no  strainer  nor  regulation 
water-pot,  the  corner  of  the  upper   robe  is  to  be 
adopted1  for  the  purpose  of  straining  before  drinking/ 

3.  Now  the  Blessed  One,  journeying  straight  on, 
arrived  in  due  course  at  Vesali.  And  there  at 
Vesali  the  Blessed  One  lodged  in  the  Mahavana,  in 
the  Ku%ara  Hall. 

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

1  Ad  hi/Ma  tab  bo,  that  is,  the  Bhikkhu  is  to  determine  in  his 
mind  that  that  part  of  his  robe  is  a  strainer  for  the  time. 

2  Navakammaw   karonti.     On   the   use   of  this   and   allied 
idioms,  see  Gataka  I,  92,  line  22  ;  ATullavagga  I,  18,  i,  VI,  5,  2; 
Bhikkhuni-vibhahga,  Para^ika   I,    i  ;    Indian  Antiquary  XI,  29 ; 
Senart's  Ka^Myana,  p.  189. 

3  Na  sammati,  which  is  curious.     For  'did  not  suffice,'  the 
standing  expression  would  benappahoti. 


102  ZULLAVAGGA.  V,  14,  i. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  the  use  of  a  double  strainer1.' 

The  double  strainer  did  not  act. 

1  I  allow,  O  Bhikkhus,  the  use  of  a  filter2/ 

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

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  the  use  of  mosquito  cur- 
tains V 


14. 

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

Now  £lvaka  Komarabha/£/£a   went  to  Vesali  on 

1  Da#</a-parissavana#z.     Apparently  a  long  box,  both  ends 
of  which  strain  the  water,   which  is  poured  into  the  middle  by 
means  of  a  pipe  (da»</aka).    Buddhaghosa  says,  Da«</a-parisa- 
vanan  ti  (sic;  only  one  s)  ra^anakana/w  khara-parisavanaw  viya 
^atusu  padesu  baddha-nisercikaya  sa/akaw  bandhitva  maggfe  da«- 
</ake  udakaw  asm/£itabbaw.     Tarn  ubhohi  ko//Msehi  puretva  pari- 
savati.      Compare    da#</a-satthakaw    and    da«</a-kathinaw, 
above,  V,  u,  i,  3. 

2  Ottharakaw  nama  yaw  udake  ottharitvS  gha/akena  udakaw 
gawhanti.     Taw   hi   £atusu   daw^/akesu   vetthaw   bandhitva   sabbe 
pariyante   udakato   mo^etva   ma^-^e   ottharitva   gha/ena  udakaw 
gawhanti  (B.). 

3  UbbaMa.     See  Mahavagga  III,  9,  1-4,  and  Gataka  I,  300. 

4  Makasa-ku/ika   ti   >^ivara-ku/ika  (B.).      Literally,    a   'mos- 
quito hut,'  the  walls  of  which  are  to  be  of  cloth. 

5  Abhisannakaya  ti   semhadi-dos'-ussanna-kaya  (B.).      This 
word  has  already  occurred  at  Mahavagga  VI,  14,  7,  where  Buddha- 
ghosa's   explanation  is  much  the   same.      See   also   Mahavagga 
VIII,  i,  30. 


V,  14,  i.        ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         1 03 

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

Then  the  Blessed  One  instructed,  and  aroused, 
and  incited,  and  gladdened  6avaka  Komarabha^a 
with  religious  discourse.  And  £ivaka  Komarabha^a, 
so  instructed,  and  incited,  and  aroused,  and  gladdened 
with  religious  discourse,  arose  from  his  seat  and 
saluted  the  Blessed  One,  and  keeping  him  on  his 
right  hand  as  he  passed  him,  departed  thence.  And 
the  Blessed  One,  on  that  occasion  and  in  that  con- 
nection, convened  an  assembly  of  the  Bhikkhu- 
sa^gha,  and  addressed  the  Bhikkhus,  and  said,  '  I 


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

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


IO4  OTLLAVAGGA.  V,  14,  2. 

prescribe,  O  Bhikkhus,  the  use  of  the  cloister  and 
of  the  bath-room.' 

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

They  told  this  matter  to  the  Blessed  One. 

4  I  allow  you,  O  Bhikkhus,  to  make  it  level.' 

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

They  told  this  matter  to  the  Blessed  One. 

4 1  allow  you,  O  Bhikkhus,  to  make  it  with  a  high 
basement.' 

The  facing  of  the  basement  fell  in 2. 

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

They  found  difficulty  in  getting  up  into  it. 

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

As  they  were  going  up  them,  they  fell  off. 

4 1  allow  you,  O  Bhikkhus,  the  use  of  a  balus- 
trade.' 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

2  As  we  have  pointed  out  above,  in  our  note  on  Mahavagga  V, 
i,  14,  it  is  not  probable  that  the  .ff'ankama  at  first  had  a  roof 
and  stairs  and  balustrade.     These  were  later  improvements. 

3  Vedika.     See    Maha-sudassana    Sutta    I,   60,  and  Rh.  D.'s 
note  there  ('  Buddhist  Suttas,'  p.  262),  and  below,  VI,  2,  2. 


V,  14,3-       ON  THE  DAILY  LTFE  OF  THE  BHIKKHUS.         1 05 

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

They  told  this  matter  to  the  Blessed  One. 

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

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

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

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

The  bath  house  had  no  door. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  door,  with 
door-posts  and  lintel 2,  with  hollows  like  a  mortar 
(for  the  door  to  revolve  in3),  with  projections  to 

1  A'ahkamana-sala,  already  referred  to  at  Mahavagga  III,  5. 

2  Pi/Ma-sawgha/aw.       See  Childers  under  sarigha/a,  and 
the   Samanta  Pasadika  on  the   ipth  Pa&ttiya.      Kava/a-pi//£a 
occurs  in  Mahavagga  I,  25,  15,  and  in  the  Samanta  Pasadika  on 
Pa/£ittiya  19  (compare  upari-pi/Miti  at  ^ullavagga  VIII,  i,  i), 
and  this  and  the  two  following  phrases  below,  VI,  2,  i.     Buddha- 
ghosa  has  nothing  on  them,  either  here  or  there ;  and  they  were 
probably  therefore  in  quite  common  use  even  in  his  day.     The 
whole  of  this  paragraph  recurs  below,  VI,  3,  7. 

3  Udukkhalikaw.     Presumably  the  door  had  no  hinges,  but 
the  upper  and  lower  ends  of  one  side  projected  into  hollows  pre- 
pared for  them  in  the  lintel  and  the  threshold.     This  suggestion  is 
confirmed  by  the  connection  in  which  these  words  are  used  at  VI, 

2,   I. 


106  JOJLLAVAGGA.  Y,  M,  3. 

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

1  Uttara-pasakazrc.     See  the  last  note.     Pasaka  recurs  also 
in  the  next   but  one.     Compare   aggala-pasaga   in   Ayarariga 
Sutta  II,   i,  5,  2. 

2  Aggala-va//i  nama  dvara-bahaye  samappamawo  yeva  aggalat- 
thambho  vu^ati  yattha  tini  /fcattari  /^iddani  katva  su/£iyo  denti  (B.). 

3  Kapi-sisakaw  nama  dvara-bahaw  vi^g^itva  tattha  pavesito 
aggala-pasako   vu^ati   (B.).      The   word    recurs   in    the   Maha- 
parinibbana   Sutta  V,  32,   where    it   is    said    of  Ananda  that  he 
kapisisakaw  alambitva  a/Masi,  just  as  in  the  Maha-sudassana 
Sutta  II,  24  it  is  said  of  the  queen  under  similar  circumstances 
that   she   dvara-bahaw    alambitva    a//Msi.      Buddhaghosa's 
commentary  on  the  word  in  the  former  of  these  two  passages  is 
given  by  Rh.  D.  in  his  note  at  p.  95  of  the  'Buddhist  Suttas/ 

4  Su/£ika  ti  tattha  (that  is,  kapi-sisake)  ma^/fe  kh\&fam  katva 
pavesita  (B.).     Apparently  a   pin  to  pass  through  the  monkey's 
head  so  as  to  secure  the  bolt  in  its  place  after  it  has  been  shot  into 
the  cavity.     See  the  next  note  and  below,  VI,  2,  i. 

5  Gha/ika  ti  upari-yo^ita  (B.).      At  Gataka   I,  360  (compare 
jffullavagga  IX,  i,  2),  we  are  told  of  a  man  who  dvarani  pida- 
hanto    sabba-dvaresu    su/£igha/ikadayo    datva   talaw   (sic, 
query  tala^)  abhiruhitva  tattha  pi  dvaram  pidahitva  nisidi. 
As  the  principal  bolt  was  probably  called  aggala  (unless  that  were 
the  name  for  the  whole  machinery),  this  was  some  smaller  bolt. 
And   in  -ATullavagga  VIII,   i,   i  an  instance  is   given  of  a  man 
undoing  the   bolt  (gha/ikam  uggha/etva)  of  an   uninhabited 
vihara,  such  as  is  referred  to  in  VI,  2,  i. 

6  Tala/£/£/$iddaw.     See  the  end  ofVI,  2,  i,  and  Childers  under 
the   word   ta/o.     Buddhaghosa    says   nothing.     The  word   tala 
occurs  in  the  last  note. 

7  Avm/£^ana-£^iddam    avm^ana-ra^uw.     These   are 
said  in  VI,  2,  i  to  be  necessary  because  the  door  could  not  be  put 


Y,  14,3.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        1O7 

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

They  told  this  matter  to  the  Blessed  One. 

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

The  bath-room  had  no  chimney 3. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  chimney/ 
Now  at  that  time  the  Bhikkhus  made  a  fire-place 

in  the  middle  of  a  small  bath-room,  and  there  was 
no  room  to  get  to  (the  bath). 

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

The  fire  in  the  bath-room  scorched  their  faces. 

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

They  moistened  the  clay  in  their  hands. 

*  I  allow  you,  O   Bhikkhus,  the  use  of  a  trough 
to  moisten  the  clay  in6/ 

to,  and  doubtless  have  the  meaning  above  assigned  to  them.  K\\nk\ 
(or  avmgi?)  at  Sutta-vibhanga,  Sawghadisesa  II,  4,  9,  means  he 
drew  towards  himself;  and  Avm£ana  (avm^ana?),  ibid.  II,  2,  2,  is 
used  as  an  equivalent  of  aka^^ana,  which  is  much  the  same  thing. 

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

2  Ma«</alikaw  katun  ti  nUa-vatthukaw  fcimtum  (B.).    ^mati 
is  the  technical  word  for  laying  bricks  one  above  another;    the 
comment  therefore  means  'to  line  or  face  the  lower  part  with 
bricks/   (Compare  pokkharaniyo  i/Mikdhi  kimtum  at  Maha- 
sudassana  Sutta  I,  58;  Rh.  D/s 'Buddhist  Suttas/p.  262,  'to  face  the 
ponds  with  bricks  or  tiles;'  and  on  facing  a  well  below,  V,  16,  2.) 

3  Dhuma-nettan   ti   dhuma-nikkhamana-^iddaw  (B.).      The 
word  is  used  of  a  surgical  instrument  at  Mahavagga  VI,  13,  2. 

4  A  similar  paragraph  occurs  below,  VI,  3,  3,  of  Viharas. 

5  Mukha-mattikaw.     See  our  note  4  on  Mahavagga  I,  25,  12. 

6  Mattika-domkaw.     See  the  last  words  of  V,  16,  2. 


I08  tfULLAVAGGA.  V,  14,  3. 

The  clay  had  a  bad  smell.   ' 

'  I  allow  you,  O  Bhikkhus,  to  scent  it/ 

The  fire  in  the  bath-room  scorched  their  bodies. 

1 1  allow  you,  O  Bhikkhus,  to  have  water  poured 
over  you.' 

They  poured  the  water  out  of  dishes  and  alms- 
bowls. 

'  I  allow  you,  O  Bhikkhus,  a  stand  for  the  water, 
and  saucers  T  to  pour  it  from.' 

A  bath-room  with  a  thatched  roof  did  not  pro- 
duce perspiration. 

'  I  allow  you,  O  Bhikkhus,  to  cover  the  roof  of 
the  bath-room  (with  skins2),  and  to  plaster  it 
within  and  without.' 

The  bath-room  became  swampy. 

*  I  allow  you,  O  Bhikkhus,  to  lay  the  floor  with 
flooring  of  three  kinds — brick  flooring,  stone  floor- 
ing, and  wooden  flooring.' 

It  still  became  swampy. 

1 1  allow  you,  O  Bhikkhus,  to  wash  the  floor.' 

The  water  settled  on  the  floor. 

*  I  allow  you,   O  Bhikkhus,  the  use    of  a    drain 
to  carry  off  the  water3.' 

Now  at  that  time  the  Bhikkhus  sat  in  the  bath- 
room on  the  ground,  and  they  had  pins  and  needles 
in  their  limbs  4. 

1  Saravaka/rc.  See  Mahavagga  VI,  12,  i,  and  Gataka,  vol.  i,  p.  8. 

2  Ogumphetva.     See  above,  V,  n,  6,  and  our  note  there. 

3  Udaka-niddhamanaffz.     See  Gataka  I,  175,  409,  425,  489, 
in  which  passages  an  entrance  to,  or  an  exit  from,  a  palace  or  a 
city  is  effected   respectively  niddhamana-mukhena,   niddha- 
mana-dvarena,  niddhamanena,  and  niddhamana-maggena. 
Our  phrase  here  recurs  below,  V,  35,  4. 

4  Gattani   kaw^/uvanti.     Gattani   is  nominative,  not   accu- 
sative.    Compare  Mahavagga  VI,  14,  5,  where  ka»</uvati  is  used 
in  the  neuter  sense.     ('  The  sore  was  irritable.') 


V,  14,  5-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        IOQ 

'  I  allow  you,  O  Bhikkhus,  the  use  of  stools  for 
the  bath-room.' 

Now  at  that  time  the  bath-room  had  no  enclosure. 

*  I  allow  you,  O  Bhikkhus,  to  enclose  it  with 
three  kinds  of  enclosures — brick  walls,  and  stone 
walls,  and  wooden  fences/ 

4.  There  was    no   antechamber 1    (in   which    the 
water  could  be  kept). 

'  I  allow  you,  O  Bhikkhus,  to  have  an  antechamber.' 
The  basement  of  the  antechamber  was  too  low, 
and  it  was  inundated  with  water  [and  so  on,  as  in 
ii.  6,  and  in  the  last  section  down  to  the  end  of 
the  description  of  the  door,  followed  by  the  closing 
words  of  ii.  6  and  of  §  2  from  'straw  and  plaster 
fell,  &c.,'  down  to  'cupboards2']. 

5.  The  cell 3  became  swampy. 

1 1  allow  you,  O  Bhikkhus,  to  spread  gravel 4  over  it.' 

1  Ko/Mako.   This  word  means  a  room  without  a  window;  and 
it  is  used  either  of  i.  'a  room  over  a  gateway,'  or  2.  '  a  room  used 
as  a  store-room.'     (Compare  Mahavagga  III,  5,  6,  9  ;  jfifullavagga 

IV,  4,  6,  7,  VI,  3,  7,  9,  VI,  4,  10,  IX,  i,  2;    and  Gataka  I,   179, 
227,  230,  II,   1 68.)     The  whole  of  this  paragraph  recurs  below, 

V,  35,  4,  of  the  ko/Maka  to  a  privy;  and  the  two  passages  taken 
together  show  that  an  entrance  room  or  passage,  a  porch  or  ante- 
chamber, is  meant,  in  which  the  water  was  kept  ready  for  use. 
For  that  reason  this  particular  kind  of  ko/Maka   is  elsewhere 
called,  in  both  connections,  udaka-ko/Maka  (Mahavagga  VI, 
14,  3,  of  the  bath-room — where  see  Buddhaghosa's  note  quoted  in 
our  '  Vinaya  Texts/  vol.  ii,  p.  57 — and  Dhammapada,  p.  103,  of 
the  privy).     Buddhaghosa  explains  it  here  by  dvara-ko//^ako  ; 
and  it  occurs  again  below,  VIII,  8,  2,  in  the  same  sense. 

2  The  last  two  items  in  §  2  are  supplied  for  this  case  also  in  the 
next  chapter  but  one. 

3  Parive#a  is  doubtless  here,  and  below  at  VIII,  8,  2  in  the 
same  connection,  a  cell  used  as  a  cooling-room,  after  the  steam  bath. 
Buddhaghosa  says  nothing  here,  but  gives  a  note  below,  V,  35,  4. 

4  Marumba.     This  word  occurs  in  a  description  of  different 
kinds  of  earths  in  the  Old  Commentary  on  the   roth   Pa&ttiya 


IIO  tfULLAVAGGA.  V,  15,  i. 

They  did  not  succeed  in  getting  any1. 

'  I  allow  you,  O  Bhikkhus,  to  flag  it  with  stone.' 

The  water  settled  on  the  floor. 

*  I  allow  you,  O  Bhikkhus,  to  have  a  drain  to  it.' 


15. 

i.  Now  at  that  time  the  Bhikkhus,  when  naked2, 
saluted  one  another,  and  received  salutes  ;  did  ser- 
vice to  one  another,  and  received  services ;  gave  to 
one  another,  and  accepted  ;  ate,  both  hard  food  and 
soft ;  tasted  ;  and  drank. 

They  told  this  matter  to  the  Blessed  One. 

*  A  man,  O  Bhikkhus,  when  naked,  is  not  to  give 
salutations,  nor  receive  them  ;  is  not  to  do  services, 
nor  to  accept  them 3 ;  is  not  to  give,  nor  to  receive  ; 
is  not  to  eat  either  hard  or  soft ;  is  not  to  taste ; 
is  not  to  drink.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a.' 


16. 

i.  Now  at  that  time  the  Bhikkhus  in  the  bath- 
room put  the  robes  down  on  the  ground,  and  the 
robes  became  dirty. 

(Sutta-vibhahga,  Pa&ttiya  X,  2,  i) ;  and  in  a  similar  connection  at 
Dipavawsa  XIX,  2.    Also  below,  V,  35,  4,  VI,  3,  8. 

1  Na  pariyapuwanti.     See  the  use  of  this  phrase  at  Aulla- 
vagga  V,  5   2. 

2  That  is,  while  in  the  Gantaghara,  which  explains  the  other- 
wise inexplicable  fact  of  this  chapter  being  inserted  here  instead  of 
at  the  commencement  of  16.  2. 

3  In  Mahavagga  I,  25,  13,  services  are  to   be   rendered  to  a 
Bhikkhu  who  is  in  the  bath.     This  is  permitted  by  16.  2  below. 


V,  i6,  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        I  I  I 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  bamboo 
to  hang  your  robes  on,  and  of  a  string  to  hang  your 
robes  on  V 

When  rain  fell,  it  fell  over  the  robes. 

1  I  allow  you,  O  Bhikkhus,  to  have  a  hall  to  the 
bath-room.' 

The  basement  of  the  bath-room  hall  was  too  low 
[&c.,  as  in  ii.  6;  14.  2  as  to  basement,  roof-facing, 
stairs,  and  balustrade,  followed  by  the  closing  words 
of  1 1.  6  and  14.  2,  down  to  the  end]. 

2.  Now  at  that  time  the  Bhikkhus  were  afraid  2 
to  do  service  to  one  another,  both  when  in  the  bath- 
room and  in  the  water. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  three  kinds  of  cover- 
ings— the  covering  of  the  bath-room,  the  covering 
of  the  water,  and  the  covering  by  clothes 3.' 

Now  at  that  time  there  was  no  water  in  the 
bath-room. 

They  told  this  matter  to  the  Blessed  One. 

6 1  allow,  O  Bhikkhus,  a  well/ 

The  facing  of  the  well  fell  in  4. 

'  I  allow  you,  O  Bhikkhus,  to  line  the  well  with 


1  So  also  above,  n.  6  (at  the  end),  and  14.  2  (at  the  end). 

2  On  account  of  the  rule  laid  down  in  chapter  15. 

3  This  rule  abrogates  that  laid  down  in  chapter  15,  so  far  as 
regards  bathing  and  shampooing.    Buddhaghosa  says  accordingly, 
Tisso  pa/i/£/£Mdayo  ti.     Ettha  ^antaghara-pa/i/^adi  fa  udaka- 
pa/$££Mdi  fa    parikammaw   karontass'  eva  va//ati,    sesesu   abhi- 
vadanadisu  na  va//ati.     Vattha-pa/i/£^adi  sabba-kammesu  va//ati. 

4  Kfilaw  lu^ati.    (The  reading  is  not  without  doubt.)    Com- 
pare Palu^ati.     The  same  expression  occurs  below,  V,  17,  2; 
and  lu^ati  at  Mahavagga  VIII,  21,  i. 


1  I  2  tfULLAVAGGA.  V,  16,  2. 

facings  of  three  kinds1  —  brick  facing,  stone  facing, 
and  wooden  facing.' 

[Then  follow  the  paragraphs  as  to  the  high  base- 
ment, the  facing  of  the  roof,  the  stairs,  and  the 
balustrade,  as  in  n.  6  ;  14.  2  ;  and  above,  $  i  2.] 

Now  at  that  time  the  Bhikkhus  drew  water  with 
jungle-rope  3,  or  with  their  waistbands. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  string 
rope  to  draw  water  with.' 

Their  hands  were  hurt  (by  the  rope). 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  long  pole 
balanced  as  a  lever  4,  of  a  bullock  machine  5,  or  of  a 
wheel  and  axle  6.' 


tayo  £aye.    See  our  note  4  above  on  V,  14,  3,  and 
the  passages  there  quoted.    The  whole  passage  occurs  V,  n,  6. 

2  All  this  refers  doubtless  to  the  kind  of  shed  or  portico  to  be 
erected  over  the  well.     (See  below.)     One  would  expect  that  the 
formal  licence  for  such  a  ma#</apa  would  have  been  inserted  here 
in  due  course  as  above,  n.  6,  for  the  KaM  in  a-  sal  a. 

3  This  is  the  usual  Anglo-Indian  term  for  the  creepers  so  com- 
monly used  for  such  purposes.     The  Pali  word  is  vallika,  which 
occurs  in  a  different  sense  at  V,  2,  i. 

*  Tula.  This  is  the  ordinary  and  simple  machine,  so  common 
in  all  countries  where  irrigation  is  carried  on,  for  raising  water  from 
canals  or  from  shallow  wells.  Buddhaghosa  says  here:  Tulan 
ti  pa#ftikina#f  viya  udaka-abbhahana-tula.  Pa««ika  is  'florist' 
(see  G&taka  I,  411,11,  180).  Abbhahanamustbe  wrong  (see  Sutta 
Nipata  III,  8,  8)  ;  possibly  abbhavahana  is  the  correct  reading. 

6  The  name  of  this  machine  is  spelt  differently  in  the  MSS. 
(karaka/ahka  the  Sinhalese  MS.,  and  karaka^/aka  the  Bur- 
mese MSS.),  and  the  reading  is  doubtful.  Buddhaghosa  says: 
Dakadaka/ako  (sic!  In  the  next  note  but  two  the  same  MS. 
reads  ka/adaka/ake)  vu^ati  gone  va  yo^etva  hatthehi  va  gahetva 
digha-varattadihi  akad^ana-yantaw.  We  can  only  say  negatively 
that  the  word  can  have  nothing  to  do  either  with  karka/aka,  a  hook 
in  the  form  of  a  crab's  claw;  or  with  kara-kaw/aka,  finger-nail. 

6  ^akkava//akaw,  on  which  Buddhaghosa  has  the  unintelli- 
gible note  arahatta(!)-gha/i-yanta#z. 


V,  i6,  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        113 

A  number  of  pots  were  broken. 

'  I  allow  you,  O  Bhikkhus,  water-vessels l  of  three 
kinds — brass  pots,  wooden  pots,  and  skins 2/ 

Now  at  that  time  the  Bhikkhus,  when  drawing 
water  in  the  open  air,  suffered  from  heat  and  cold. 

*  I  allow  you,  O  Bhikkhus,  to  build  a  shed  over 
the  well  V 

Straw  and  plaster  fell  into  the  building  over 
the  well. 

*  I  allow  you,  O  Bhikkhus,  to  cover  the  shed  with 
skins,  and  to  plaster  it  within  and  without ;  and  I 
allow  the  use  of  whitewash,  blacking,  red-colouring, 
wreath  work,  creeper  work,  cupboards,  bamboos  to 
hang  robes  on,  and  strings  to  hang  robes  on/ 

The  well  was  uncovered,  and  it  wras  littered  over 
with  grass,  and  plaster,  and  dirt. 

'I  allow  you,  O  Bhikkhus,  a  lid4  to  the  well.' 

Water-vessels  were  found  wanting. 

'I  allow  you,  O  Bhikkhus,  the  use  of  troughs5 
and  basons/ 


1  Varake.     The  spelling  of  this  word  in  Childers's  Dictionary 
(varako)   is    a   misprint.      Both   the   passages   he   quotes   read 
varako.     Other  water-vessels,  besides  these  three,  are  allowed  by 
the  closing  rule  of  this  chapter. 

2  A'amma-khaw^affz  nama  tulaya  va  ka/adaka/ake  va  yo^etab- 
baw  ^amma-bha^anaw  (R).     The  rendering  adopted  by  Childers 
from  Tumour  (Mahavawsa,  p.  3)  is  therefore  incorrect. 

'  The  following  passage  has  already  occurred  above,  V,  n,  6 
and  V,  14,  3. 

4  Apidhanaw.     See  Mahavagga  VI,  12,  2. 

5  Udaka-dowiw.     At  Gataka  I,  450,  such  a  doni  is  said  to 
have  been  made  out  of  the  trunk  of  a  tree.     Compare  the  use  of 
mattika-doflikaw  at  V,  14,  3. 


[20] 


114  ISTULLAVAGGA.  V,  17,  i. 

17. 

1.  Now  at  that  time  the  Bhikkhus  used  to  bathe 
anywhere  all  over  the  Arama,  and  the  Arama  be- 
came muddy. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  a  pool  (at  the  entrance 
to  the  Arama).' 

The  pool  was  public,  and  the  Bhikkhus  were 
ashamed  to  bathe  in  it. 

'  *  I  allow  you,  O-  Bhikkhus,  to  surround  it  with 
enclosures  of  three  kinds — brick  walls,  stone  walls, 
and  wooden  fences  V 

The  pool  became  muddy. 

'  I  allow  you,  O  Bhikkhus,  to  flag  it  with  three 
kinds  of  flooring — brick  flooring,  stone  flooring,  or 
wooden  flooring/ 

The  water  settled. 

' 1  allow  you,  O  Bhikkhus,  a  drain.' 

Now  at  that  time  the  Bhikkhus'  limbs  became  cold. 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow  you,  O  Bhikkhus,  to  make  use  of  a 
towel 2,  and  to  wipe  the  water  off  with  a  cloth.' 

2.  Now  at  that  time   a   certain    Upasaka  was 
desirous   of  making   a   tank    for   the    use    of  the 
Samgha. 

They  told  this  matter  to  the  Blessed  One. 
*  I  allow  you,  O  Bhikkhus,  a  tank.' 
The  sides  of  the  tank  fell  in3. 

1  So  also  the  closing  words  of  V,  14,  3. 

2  Udaka-pim^ani.      This   is   also   mentioned   in    the   Old 
Commentary  on  the  86th  Pa/£ittiya.     The  verb  recurs  in  the  same 
sense  below,  VI,  3,  i. 

3  Kulam  lu^ati.     See  V,  16,  2. 


V,  i8,  i.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        115 

'  I  allow  you,  O  Bhikkhus,  to  line  the  tank  with 
facing  of  three  kinds — brick  facing,  stone  facing,  and 
wooden  facing.' 

They  found  difficulty1  in  getting  into  it. 

*  I  allow  you,  O  Bhikkhus,  flights  of  stairs  of  three 
kinds — brick  steps,  stone  steps,  and  wooden  steps/ 

While  going  up  them,  they  fell  down.  • 

'I  allow  you,  O  Bhikkhus,  a  balustrade.' 

The  water  in  the  tank  became  stale. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  pipes  to  lay 
on  the  water2,  and  to  drain  the  water  off3/ 

Now  at  that  time  a  certain  Bhikkhu  was  desirous 
of  erecting  a  bath-room  with  a  nillekha4  roof  for 
the  use  of  the  Sa^gha. 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow  you,  O  Bhikkhus,  a  bath-room  with  such 
a  roof  to  it/ 


18. 

i.  Now  at  that  time  the  A^abbaggiya  Bhikkhus 
separated  themselves  from  the  mats  on  which  they 
sat  down  for  four  months 5. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  separate  yourselves 
for  four  months  from  the  mats  on  which  you  sit 

1  Vihawwanti.     See  V,  n,6. 

2  Udakayat&an  ti  udakassa  agamana-mattikaw  (B.).     Com- 
pare ayataka  at  IX,  i,  3. 

3  See  above  our  note  on  V,  14,  3. 

*  Nillekha-^antagharaw  nama  aviddha-pakkha-pasakaw 
vu^ati.  Gopanasina^  upari-ma«Jale  pakkha-pasake  //fopetva 
kata-ku/a-/£/^adanass'  etaw  namaw  (B.). 

5  Compare  the  2nd  Nissaggiya. 

I  2 


Il6  tfULLAVAGGA. 


down.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a/ 

Now  at  that  time  the  A^abbaggiya  Bhikkhus  lay 
down  to  sleep  on  beds  scattered  over  with  flowers. 

People  who  came  on  a  visit  to  the  Vi haras  saw 
it,  and  murmured,  &c.,  saying,  *  Like  those  who  still 
live  in  the  pleasures  of  the  world/ 

They  told  this  matter  to  the  Blessed  One. 

1  You  are  not,  O  Bhikkhus,  to  sleep  on  beds 
scattered  over  with  flowers.  Whosoever  does  so, 
shall  be  guilty  of  a  dukka/a/ 

Now  at  that  time  people  came  to  the  Arama, 
bringing  perfumes  and  garlands.  The  Bhikkhus, 
fearing  to  offend,  would  not  accept  them. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  accept  the  perfume, 
and  to  apply  it  to  the  door  for  a  space  of  five  finger- 
breadths  l ;  and  to  accept  the  flowers,  and  put  them 
on  one  side  in  the  Vihara.' 


19. 

i.  Now  at  that  time  a  sheath  of  felt2  had  come 
into  the  possession  of  the  Sawgha. 

They  told  this  matter  to  the  Blessed  One. 

4 1  allow  you,  O  Bhikkhus,  a  sheath/ 

The  Bhikkhus  considered  whether  a  sheath  was  a 
thing  which  each  one  might  keep  for  himself,  or  a 
thing  which  ought  to  be  handed  over  from  time  to 
time  by  one  Bhikkhu  to  another/ 

1  Kava/e  pafi^afigulikaw  datuw,  on  which  Buddhaghosa  has 
no  note.     This  measure  occurs  in  Gataka  I,  166,  192;  Fausboll's 
'  Five  Gatakas'  6 ;  and  Mahavawsa,  p.  193. 

2  Namatakatf*.     See  V,  n,  i. 


V,  ip,  i.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         I  I  7 

'A  sheath,  O  Bhikkhus,  is  neither  to  be  appro- 
priated nor  to  be  handed  over  V 

Now  at  that  time  the  A^abbaggiya  Bhikkhus 
used  to  eat  lying  on  decorated  divans. 

People  murmured,  &c saying,  *  Like  those 

still  living  in  the  pleasures  of  the  world/ 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  eat  lying  on  decor- 
ated divans  2.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a.' 

Now  at  that  time  a  certain  Bhikkhu  was  sick,  and 
when  eating  he  was  not  able  to  hold  his  bowl  in  his 
hand. 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow,  O  Bhikkhus,  the  use  of  a  stand  for  the 
bowl  V 

Now  at  that  time  the  AT/^abbaggiya  Bhikkhus 
used  to  eat  out  of  one  dish,  to  drink  out  of  one 
vessel,  and  to  lie  on  one  bed,  one  coverlet,  or 
one  mat4. 

The  people  murmured,  &c 

They  told  this  matter  to  the  Blessed  One. 

1  Na   adhi//Mtabbaw  na  vikappetabbaw.     That  is,  it  is 
always  to  be  kept  as  common  property  of  the  Sawgha(Sawghika). 
See  Mahavagga  VIII,  20,  2,  where  the  same  expressions  occur. 

2  Asittakupadhanaw    nama   tamba-lohena   va    ra^atena   va 
kataya  pe/aya  (MS.  belaya)  etaw  adhiva/fcanaw.     The  use  of  an 
ubhato-lohitakupadhana/ra  is  condemned,  among  other  things 
of  a  like  kind,  in  the  Maxima  Sila,  §   5   (Rh.  D.'s  '  Buddhist 
Suttas/  p.  193),  and  above,  Mahavagga  V,  10,  2. 

3  Ma/orika  ti  da«</adharako  vutoi.     Ya//^i-adharaka-pa«wa- 
dharaka-pa/^ita-pi//Mni  pi  etth'  eva  pavi//Mni.     Adharaka-saw- 
khepana-gamanato  hi  pa//Mya  tfaddam  viddhaw  pi  aviddhaw  pi 
va//ati  yeva  (B.). 

4  All  these  words  have  already  occurred  above  at  -ffullavagga  I, 
13,  i.     *  Sitting  on  one  seat '  is  there  added  to  the  list. 


I  1 8  tfULLAVAGGA.  V,  20,  i. 

'  You  are  not,  O  Bhikkhus,  [to  do  any  of  these 
things.]  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.' 


20. 


i.  Now  at  that  time  VcU&J4a  the  LL£,£/zavi  was 
a  friend  of  the  Bhikkhus  who  were  followers  of 
Mettiya  and  Bhumma^aka  \  Now  Va^/^a  the 
Li/£/£//avi  went  up  to  the  place  where  those  Bhik- 
khus were,  and  on  arriving  there  he  said  to  them, 
'My  salutation  to  you,  Sirs!'  When  he  had  thus 
spoken,  the  Bhikkhus  who  were  followers  of  Mettiya 
and  Bhumma^aka  gave  him  no  reply.  And  a  second 
and  a  third  time  [he  said  the  same  words,  and  still 
received  no  reply]. 

1  Wherein  have  I  offended  you,  Sirs  ?  Why  do 
you  give  me  no  reply  ?  ' 

1  Therein,  that  you,  friend,  sit  contented  while  we 
are  being  molested  by  Dabba  the  Mallian.' 

*  But  what,  Sirs,  can  I  do  ?' 

'  If  you  wished  it,  friend,  to-day  even  would  the 
Blessed  One  expel  Dabba  the  Mallian. 

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

*  Come  then,  friend  VaaMa.    Do  you  go  up  to  the 
place  where  the  Blessed  One  is,  and  when  you  have 
come  there,  say  as  follows:  "This,  Lord,  is  neither 
fit  nor  becoming  that  the  very  quarter  of  the  heavens 
which  ought  to  be  safe,  secure,  and  free  from  danger, 

1  These  are  two  of  the  A^abbaggiya  Bhikkhus  ;  and  the  evil 
deeds  of  the  followers  form  the  subject  of  Aullavagga  IV,  4,  5  and 
following  sections.  Our  sections  i,  2  are  nearly  the  same  as 
§§  8,  9  there. 


V,  20,  3-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         I  19 

that  from  that  very  quarter  should  arise  danger, 
calamity,  and  distress  —  that  where  one  ought  to 
expect  a  calm,  that  just  there  one  should  meet  a 
gale  !  Methinks  the  very  water  has  taken  fire  !  My 
wife  has  been  defiled  by  Dabba  the  Mallian  !" 

2.  'Very  well,  Sirs!'   said  Vadfo^a  the  Li^/^avi, 
accepting  the  word  of  the  followers  of  Mettiya  and 
Bhumma^aka.    And  he  went  up  to  the  Blessed  One 
[and  spake  even  as  he  had  been  directed]. 

Then  the  Blessed  One,  on  that  occasion  and  in 
that  connection,  convened  a  meeting  of  the  Bhikkhu- 
sawgha,  and  asked  the  venerable  Dabba  the  Mallian  : 

'Are  you  conscious1,  Dabba,  of  having  done  such 
a  thing  as  this  VadMa  says  ?  ' 

'As  my  Lord,  the  Blessed  One,  knows/ 

[And  a  second,  and  a  third  time,  the  Blessed 
One  asked  the  same  question,  and  received  the 
same  reply.] 

'  The  Dabbas,  O  Dabba,  do  not  thus  repudiate. 
If  you  have  done  it,  say  so.  If  you  have  not  done 
it,  say  you  have  not.' 

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

3.  Then  the  Blessed  One  addressed  the  Bhikkhus, 
and  said  :  '  Let  then  the  Sawgha,  O  Bhikkhus,  turn 
the  bowl  down  2  in  respect  of  Vzddka  the 


1  See  the  note  above  on  IV,  4,  9. 

2  Patta/rc  nikku^atu.     This  phrase  is  used  in  the  ordinary 
signification  above,  V,  9,  4.     It  is  characteristic  of  the  mildness  of 
early  Buddhism  that  this  should  be  the  only  penalty  imposed  upon 
a  layman.     Compare  H.  O.'s  remarks  in  his  <  Buddha,  sein  Leben, 
seine  Lehre,  seine  Gemeinde,'  pp.  391-393.     The  house  of  such  a 
layman  becomes  then  an  ago£aro,  an  '  unlawful  resort.'     (ATiilla- 
vagga  VIII,  1,2.) 


120  1OJLLAVAGGA.  V,  20,  4. 

and  make  him  incapable  of  granting  an  alms  to  the 


1  There  are  eight  things,  O  Bhikkhus,  which  when 
they  characterise  an  Upasaka,  the  bowl  is  to  be 
turned  down  in  respect  of  him;  —  when  he  goes 
about  to  bring  loss  of  gifts  on  the  Bhikkhus,  when 
he  goes  about  to  bring  harm  to  the  Bhikkhus, 
when  he  goes  about  to  cause  the  Bhikkhus  to 
want  a  place  of  residence,  when  he  reviles  or 
slanders  the  Bhikkhus,  when  he  causes  divisions 
between  Bhikkhus  and  Bhikkhus  ;  —  when  he  speaks 
in  dispraise  of  the  Buddha  ;  —  when  he  speaks  in  dis- 
praise of  the  Dhamma  ;  —  when  he  speaks  in  dispraise 
of  the  Sawgha.  I  allow  you,  O  Bhikkhus,  to  turn 
down  the  bowl  in  respect  of  an  Upasaka  who  is 
characterised  by  these  eight  things  V 

4.  'And  thus,  O  Bhikkhus,  is  the  bowl  to  be 
turned  down.  Some  able  and  discreet  Bhikkhu  is 
to  lay  the  matter  before  the  Sawgha,  saying, 

1  Asambhogaw  sawghena  karotu.     This  phrase  is  used  in 
regard  to  a  Bhikkhu  at  ^ullavagga  I,  25,  i,  as  the  distinctive  mark 
of  the  Act  of  Suspension  (Ukkhepaniya-kamma),   and  there 
means  '  depriving  him  of  his  right  to  eat  and  dwell  with  the  other 
Bhikkhus/     Sambhoge  anapatti  at  Mahavagga  I,  79,  2  (at  the 
end),  means  that  it  is  not  an  offence  for  the  Bhikkhus  to  eat  and 
dwell  together  with  a  guilty  Bhikkhu  under  certain  conditions  there 
specified.     As  an  Upasaka  never,  under  any  circumstances,  either 
eats  or  dwells  together  with  the  Bhikkhus  (in  Pa/£ittiya  5  the  refer- 
ence is  to  samaweras),  the  meaning  here  must  be  to  make  him  one 
who  has  no  dealings  with  the  Sawgha,  to  withdraw  his  privilege  of 
providing  food  or  lodging  for  the  Sawgha.     The  sabho^anaw 
kula?;z  in  the  43rd  Pa/£ittiya  has  probably  nothing  to  do  with  this. 

2  When  a  Bhikkhu  behaves  towards  the  laity  in  any  one  of  the 
first  five  of  these  eight  ways  the  Pa/isara«iya-kamma  is  to  be 
carried  out  against  him  —  that  is  to  say,  he  has  to  ask  pardon  of 
the  layman  against  whom   he   has   offended.     See   I,   20.     The 
whole  eight  recur  below,  §  6. 


ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         121 


'  "  Let  the  venerable  Sa;?zgha  hear  me. 
the  Li/^^avi  has  brought  a  groundless  charge 
against  the  venerable  Dabba  the  Mallian  of  a 
breach  of  morality.  If  the  time  seems  meet  to 
the  Sangria,  let  the  Sangria  turn  down  the  bowl 
as  respects  Va#fo%a  the  Li/£/£/£avi,  and  make  him 
as  one  who  has  no  dealings  with  the  Sawgha. 

'  "  This  is  the  motion  (watti). 
"  Vadtf^a  the  Li^^avi  has  brought  a  groundless 
charge  against  Dabba  the  Mallian  of  a  breach  of 
morality.  The  Sa^gha  turns  down  the  bowl  as 
respects  VadWa  the  Li/£/£/£avi,  and  makes  him  as 
one  who  has  no  dealings  with  the  Sawgha.  Who- 
soever of  the  venerable  ones  approves  of  the  bowl 
being  turned  down  as  regards  Vadd&a.  the  Li/£/Mavi, 
and  of  making  him  as  one  who  has  no  dealings  with 
the  Sawgha,  let  him  keep  silence.  Whosoever  ap- 
proves not  thereof,  let  him  speak. 

'  The  bowl  is  turned  down  by  the  Sawgha  as 
regards  Vzddkz.  the  Li^^avi,  he  is  as  one  who  has 
no  dealings  with  the  Sa#zgha.  The  Sa^gha  ap- 
proves thereof.  Therefore  is  it  silent.  Thus  do 
I  understand."' 

5.  Then  the  venerable  Ananda,  having  dressed 
himself  early  in  the  morning,  went,  duly  bowled 
and  robed,  to  the  residence  of  Vaofc&fca  the  Li&&Aavi. 
And  when  he  had  come  there  he  spake  to  Vadd&a, 
the  Li/^avi,  and  said  :  '  The  bowl,  friend  Vaafo&fe, 
has  been  turned  down  by  the  Sawgha  as  regards 
you,  and  you  are  as  one  who  has  no  dealings  with 
the  Sawgha.'  And  Vao5a!6a  the  Li^Mavi,  on  hearing 
that  saying,  immediately1  fainted  and  fell. 

1  Literally,  «  on  that  very  spot.' 


122  tfULLAVAGGA.  V,  20,  5. 

Then  the  friends  and  companions  of  Va<3^/za  the 
Li/'^avi,  and  his  relatives  of  one  blood  with  him, 
said  to  him  :  'It  is  enough,  friend  Vaddka.  Weep 
not,  neither  lament.  We  will  reconcile l  the  Blessed 
One  to  you,  and  the  Order  of  Bhikkhus.' 

And  Vadd&a.  the  Li/£/£/£avi,  with  his  wife  and  his 
children,  and  with  his  friends  and  companions,  and 
with  his  relatives  of  one  blood  with  him,  went  up, 
with  wet  garments  and  with  streaming  hair,  to  the 
place  where  the  Blessed  One  was  ;  and  when  he  had 
come  there,  he  cast  himself  down  with  his  head  at 
the  feet  of  the  Blessed  One,  and  said  :  '  Sin  has 
overcome  me,  Lord — even  according  to  my  weak- 
ness, according  to  my  folly,  according  to  my  un- 
righteousness— in  that  without  ground  I  brought  a 
charge  against  Dabba  the  Mallian  of  a  breach  of 
morality.  In  respect  thereof  may  my  Lord  the 
Blessed  One  accept  the  confession  I  make  of  my 
sin  in  its  sinfulness2,  to  the  end  that  I  may  in 
future  restrain  myself  therefrom3.' 

'Verily,  O  friend  Vadfe^a,  sin  hath  overcome 
you  —  even  according  to  your  weakness,  and  ac- 
cording to  your  folly,  and  according  to  your  un- 
righteousness— in  that  you  brought  without  ground 
against  Dabba  the  Mallian  a  charge  of  breach  of 
morality.  But  since  you,  .O  friend  Va^%a,  look 
upon  your  sin  as  sin,  and  make  amends  for  it  as  is 
meet,  we  do  accept  at  your  hands  your  confession  of 
it.  For  this,  O  friend  VW0%a,  is  the  advantage  of 

1  This  is  precisely  the  expression  made  use  of  in  the  converse 
case,  when  a  Bhikkhu  has  offended  against  the  laity.     See  I,  22,  3. 

2  A/£/£aya#2  a^^ayato  pa/igawhatu.     See  the   parallel   pas- 
sages in  Mahavagga  IX,  i,  9 ;  TTullavagga  VII,  3,  6,  &c. 

3  Ayatiw  sawvaraya.     So  also  above  of  an  offending  Bhik- 
khu, IV,  14,  30. 


V,  20,  7-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         123 

the  discipline  of  the  noble  one,  that  he  who  looks 
upon  his  sin  as  sin,  and  makes  amends  for  it  as  is 
meet,  he  becomes  able  in  future  to  restrain  himself 
therefrom  V 

6.  Then  the  Blessed  One  addressed  the  Bhikkhus, 
and  said :  *  Let  then  the  Sa;#gha  turn  up  the  bowl 
again  as  regards  Vaddka,  the   LL£/£/£avi,  and  make 
him  as  one  who  has  dealings  with  the  Sawgha. 

'  There  are  eight  things,  O  Bhikkhus,  which  when 
they  characterise  an  Upasaka  the  bowl  should  be 
turned  up  again  as  regards  him ; — when  he  goes 
not  about  to  bring  loss  of  gifts  on  the  Bhikkhus, 
when  he  goes  not  about  to  bring  harm  to  the 
Bhikkhus,  when  he  goes  not  about  to  cause  the 
Bhikkhus  to  want  a  place  of  residence,  when  he 
reviles  or  slanders  not  the  Bhikkhus,  when  he 
causes  not  divisions  between  Bhikkhus  and  Bhik* 
khus ; — when  he  speaks  not  in  dispraise  of  the 
Buddha ; — when  he  speaks  not  in  dispraise  of  the 
Dhamma ; — when  he  speaks  not  in  dispraise  of  the 
Sawgha. 

7.  'And    thus,   O   Bhikkhus,  is  the  bowl    to    be 
turned  up  2.     That  VW^/za  the  Li/£/£/£avi  should  go 
before  the  Sawgha,  with  his  upper  robe  arranged 
over  one  shoulder  3,  and  squatting  down,  and  raising 

1  Sawvara/rc    apa^ati.       Compare   the   use    of  vikappaw 
apag^eyya  in  the  8th  Nissaggiya. 

2  The  following  paragraphs  are  precisely  the  same  as  those  in 
which  the  revocation  of  the  Ta^aniya-kamma  is  described  in 
the  reverse  case  of  a  Bhikkhu,  above,  I,  8. 

3  Ekawsaw    uttarasahgaw    karitva.      Unless   these   words 
have  been  introduced   by  mistake  from  the   corresponding  pas- 
sage   in    I,  8  (which   is    not   probable),  they  show  that   the    ut- 
tarasanga  (on  which  see  the  note  on  Mahavagga  VIII,  13,  4) 
was  also  worn  by  laymen.     But  this  is  the  only  passage  known  to 


1 24  tfULLAVAGGA.  Y,  20,  7. 

his  hands  with  the  palms  joined  together,  should 
speak  as  follows : 

'  "  The  bowl  has  been  turned  down  against  me, 
Sirs,  by  the  Sawgha,  and  I  am  become  as  one 
having  no  dealings  with  the  Sawgha.  I  am  con- 
ducting myself,  Sirs,  aright  in  accordance  thereto, 
and  am  broken  in  spirit1,  and  I  seek  for  release; 
and  I  request  the  Sawgha  for  a  turning  up  again  of 
the  bowl." 

'And  a  second  time  he  is  to  prefer  the  same 
request,  and  a  third  time  he  is  to  prefer  the 
same  request  in  the  same  words. 

'  Then  some  discreet  and  able  Bhikkhu  should 
lay  the  matter  before  the  Sawgha,  saying, 

1  "  Let  the  venerable  Sawgha  hear  me.  The  bowl 
has  been  turned  down  by  the  Sa^gha  against  Va#fo%a 
the  Li/£/£v£avi,  and  he  is  conducting  himself  aright  in 
accordance  thereto,  and  is  broken  in  spirit,  and 
seeks  for  release,  and  requests  the  Sawgha  for  a 
turning  up  again  of  the  bowl.  If  the  time  seems 
meet  to  the  Sa^gha,  let  the  Sawgha  turn  up  the 
bowl  again  as  regards  VW#%a  the  Li/cv£/zavi,  and  make 
him  as  one  who  has  dealings  with  the  Sawgha. 

'  "  This  is  the  motion  (#atti). 

'  "  Let  the  venerable  Sa;^gha  hear  me.  The  bowl 
has  been  turned  down  (&c.,  as  before),  and  he  is 
conducting  himself  (&c.,  as  before),  and  he  requests 
the  Sa^gha  (&c.,  as  before).  The  Saragha  turns 
up  again  the  bowl  as  regards  VWd/za  the  Li/£/Mavi, 
and  makes  him  as  one  who  has  dealings  with  the 

us  in  the  earlier  literature  in  which  such  a  use  of  it  is  mentioned  or 
implied.  Compare  Rh.  D/s  note  on  the  '  Book  of  the  Great 
Decease,'  VI,  26. 

1  Lorn  aw  patemi.     See  the  note  on  JTullavagga  I,  6,  i. 


V,  21,  i.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         125 

Sawgha.  Whosoever  of  the  venerable  ones  ap- 
proves thereof,  let  him  keep  silence ;  whosoever 
approves  not  thereof,  let  him  speak. 

* "  The  bowl  is  turned  up  again  by  the  Sawgha  as 
regards  Vadd/ia  the  LL£/£/£avi,  and  he  is  as  one  who 
has  dealings  with  the  Sawgha.  The  Sawgha  ap- 
proves thereof.  Therefore  is  it  silent.  Thus  do  I 
understand." ' 


21. 

i.  Now  the  Blessed  One,  when  he  had  stayed  at 
Vesalt  as  long  as  he  thought  fit,  set  out  on  his 
journey  toward  Bhagga1.  And  journeying  straight 
on  he  arrived  in  due  course  at  Bhagga.  And  there 
at  Bhagga  the  Blessed  One  resided  on  the  Dragon's 
Hill,  in  the  hermitage  in  the  Bhesaka/a  Wood2. 

Now  at  that  time  Bodhi  the  king's  son's  mansion, 
which  was  called  Kokanada,  had  just  been  finished, 
and  had  not  as  yet  been  used 3  by  Samara,  or  by 
Brahman,  or  by  any  human  being.  And  Bodhi  the 
king's  son  gave  command  to  the  young  Brahman, 
the  son  of  the  Sa^fika  woman 4,  saying,  *  Come 

1  Bhaggesu.    Compare  Buddhaghosa's  note  on  a  similar  plural 
at  Maha-parinibbana  Sutta  III,  5,  quoted  in  Rh.  D.'s  '  Buddhist 
Suttas  from  the  Pali,'  p.  24. 

2  This  place  is  also  mentioned  in  the  Sutta-vibhahga  on  the  55th 
and  56th  Sekhiyas. 

3  Anag-^avuttho,  literally,  no  doubt,  'dwelt  in/     But  it  is 
clear  that  the  meal  afterwards  taken  in  it  by  the  Buddha  was  sup- 
posed to  be  the  dedication,  so  to  say,  or  the  house-warming,  after 
which  it  was  ag^Mvuttho. 

4  On  this  habit  of  naming  people  after  the  family  or  tribal  (not 
the  personal)  name  of  their  mothers,  see   Rh.  D.'s  note  in  his 
'Buddhist  Suttas,'  p.  i. 


1 26  tfULLAVAGGA.  V,  21,  2. 

now,  my  friend  Sa;^ika-putta,  go  thou  to  the  place 
where  the  Blessed  One  is,  and  when  you  have  come 
there,  bow  down  in  salutation  at  his  feet  on  my 
behalf,  and  enquire  in  my  name  whether  he  is  free 
from  sickness  and  suffering,  and  is  in  the  enjoyment 
of  ease  and  comfort  and  vigorous  health,  saying, 
"  Bodhi  the  king's  son,  Lord,  bows  down  in  saluta- 
tion at  thy  feet,  and  enquires  [as  I  have  said]  l,  and 
asks :  '  May  my  Lord  the  Blessed  One  consent  to 
take  his  to-morrow's  meal  with  Bodhi  the  king's  son, 
together  with  the  Sawgha  of  Bhikkhus.' ' 

'Even  so,  Sir!'  said  the  young  Brahman  Sa^ika- 
putta,  in  assent  to  Bodhi  the  king's  son.  And  he 
went  up  to  the  place  where  the  Blessed  One  was, 
and  when  he  had  come  there  he  exchanged  with  the 
Blessed  One  the  greetings  and  compliments  of 
friendship  and  civility.  And  when  he  had  done 
so,  he  took  his  seat  on  one  side,  and  so  seated  he 
[delivered  to  him  the  message  even  as  the  king's 
son  had  commanded].  And  the  Blessed  One  gave, 
by  silence,  his  consent. 

2.  And  when  the  young  Brahman  Sa^ika-putta 
had  perceived  that  the  Blessed  One  had  consented, 
he  arose  from  his  seat,  and  went  up  to  the  place 
where  Bodhi  the  king's  son  was.  And  when  he  had 
come  there,  he  said  to  him  :  'We  have  spoken,  Sir, 
in  your  behalf  to  that  venerable  Gotama,  saying 
(&c.,  as  before),  and  have  received  the  consent  of 
the  Samara  Gotama.' 

Then  Bodhi  the  king's  son  made  ready  at  the  end 


1  So  far  this  conversation  is  the  stock  phrase  for  a  message 
from  a  royal  personage  to  the  Buddha.  See  '  Book  of  the  Great 
Decease/  I,  2  (Rh.  D.'s  <  Buddhist  Suttas,'  p.  2). 


V,  2i,  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        I  27 

of  that  night  sweet  food,  both  hard  and  soft ;  and 
had  the  mansion  Kokanada  spread  over  with  white 
cloths  even  unto  the  last  planks  in  the  flight  of 
steps  (at  the  entrance) l ;  and  gave  command  to  the 
young  Brahman  Sa%ika-putta,  saying,  '  Come  now, 
my  friend  Sa^ikd-putta,  go  thou  up  to  the  place 
where  the  Blessed  One  is  ;  and  when  you  have  come 
there,  announce  the  time,  saying,  "  The  meal,  Lord, 
is  ready,  and  the  time  has  come."  ! 

*  Even  so,  Lord,'  said  Sa/^ika-putta  in  assent 
[and  went  to  the  Blessed  One  and  announced 
accordingly]. 

Now  the  Blessed  One,  having  dressed  himself 
early  in  the  morning,  went,  duly  bowled  and  robed, 
to  Bodhi  the  king's  son's  mansion.  And  Bodhi  the 
king's  son  stood  at  that  time  at  the  portico  over  the 
outer  door  to  welcome  the  Blessed  One.  And  he 
saw  the  Blessed  One  coming  from  afar ;  and  on 
seeing  him  he  went  forth  thence  to  meet  him,  and 
when  he  had  saluted  the  Blessed  One,  he  returned 
again  to  the  mansion  Kokanada. 

Now  the  Blessed  One  stopped  at  the  last  plank 
on  the  flight  of  steps  at  the  entrance.  And  Bodhi  the 
king's  son  said  to  the  Blessed  One,  '  May  my  Lord 
the  Blessed  One  walk  over  the  cloths.  May  the 
Happy  One  wralk  over  the  cloths,  that  the  same 
may  be  to  me  for  a  long  time  for  a  weal  and  for 
a  joy.' 

And  when  he  had  thus  spoken,  the  Blessed  One 
remained  silent.  And  a  second  time  he  [preferred 
the  same  request  in  the  same  words  with  the  same 

1  Sopana-ka/ihgara.  Compare  the  Sanskrit  Kat/ahkara 
(also  written  k  a  hangar  a).  The  correct  reading  is  doubtless  /, 
not  1. 


128  tfULLAVAGGA.  V,  21,  3. 

result].  And  a  third  time  he  [preferred  the  same 
request].  Then  the  Blessed  One  looked  round  at 
the  venerable  Ananda. 

And  the  venerable  Ananda  said  to  Bodhi  the 
king's  son,  '  Let  them  gather  up,  O  prince,  these 
cloths.  The  Blessed  One  will  not  walk  on  a  strip 
of  cloth  (laid  down  for  ceremonial  purposes)1.  The 
Tathagata  has  mercy  even  on  the  meanest  thing/ 

3.  Then  Bodhi  the  king's  son  had  the  cloths 
gathered  up,  and  spread  out  a  seat  on  the  top  of 
Kokanada.  And  the  Blessed  One  ascended  up  into 
Kokanada,  and  sat  down  on  the  seat  spread  out 
there  with  the  Sa^gha  of  Bhikkhus.  And  Bodhi 
the  king's  son  satisfied  the  Bhikkhu-sawgha  with 
the  Buddha  at  their  head  with  the  sweet  food,  both 
hard  and  soft,  waiting  upon  them  with  his  own 
hand 2.  And  when  the  Blessed  One  had  cleansed 
his  bowl  and  his  hands,  he  (Bodhi)  took  his  seat 
on  one  side.  And  the  Blessed  One  instructed,  and 
roused,  and  incited,  and  gladdened  him  thus  sitting 
with  religious  discourse.  And  when  he  had  been  thus 
instructed,  and  roused,  and  incited,  and  gladdened 


1  ^ela-pattikd  ti  /fcela-santharasw,  says  Buddhaghosa.     See 
pa//ika  in  Childers,  and  compare  pa#/£a-pa//^ikaw  at  V,  n,  6. 
JTela  is  not  merely  ordinary  cloth  ;  it  is  cloth  regarded  as  a  means 
of  giving  a  decorative  or  festive  appearance  to  a  house  by  spread- 
ing  canopies,   &c.     See    Gataka   I,   178,  and  Maha-parinibbana 
Sutta  VI,  26  (p.  64).     On  such  festive  occasions  the  whole  house 
(or   the   Maw^apa   erected   in   special  honour  of  the   guest)   is 
covered  with  lengths  of  clean  cotton  cloth — the  same  as  are  other- 
wise used  for  ordinary  apparel— white  being  the  colour  signifying 
peculiar  respect.     It  is  such  lengths  of  cloth  so  used   honoris 
causa  that  are  called  /fcela-pattika.     Compare  Rh.  D.'s  note  in 
'Buddhist  Suttas,'  p.  122. 

2  See  the  note  above  on  Mahavagga  I,  8,  4. 


V,  2i,  4-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         I2Q 

with  religious  discourse;  Bodhi  the  king's  son  rose 
from  his  seat  and  departed  thence. 

Then  the  Blessed  One,  on  that  occasion  and  in 
that  connection,  convened  an  assembly  of  the 
Bhikkhu-sawgha,  and  after  he  had  delivered  a 
religious  discourse,  he  addressed  the  Bhikkhus  and 
said : 

'You  are  not,  O  Bhikkhus,  to  walk  upon  cloth 
laid  down  (for  ceremonial  purposes).  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 

4.  Now  at  that  time  a  certain  woman  who  had 
had  a  miscarriage,  and  had  invited  the  Bhikkhus, 
and  spread  cloths  in  their  honour,  said  to  them, 
'  Step,  Sirs,  over  the  cloth.' 

The  Bhikkhus,  fearing  to  offend,  would  not 
do  so. 

'Step,  Sirs,  over  the  cloth,  for  good  luck's  sake.' 

The  Bhikkhus,  fearing  to  offend,  would  not 
do  so. 

Then  that  woman  murmured,  was  annoyed,  and 
was  indignant,  saying,  *  How  can  their  reverences 
refuse  to  step  over  the  cloth  when  they  are  asked 
to  do  so  for  good  luck's  sake  ?' 

The  Bhikkhus  heard  of  that  woman's  murmuring, 
and  being  annoyed,  and  indignant.  And  they  told 
this  matter  to  the  Blessed  One. 

'I  allow  you,  O  Bhikkhus,  when  asked  to  do  so 
for  the  sake  of  good  luck  to  laymen,  to  step  over 
cloth  laid  down  for  ceremonial  purposes.' 

Now  at  the  time  the  Bhikkhus  were  afraid  to  step 
on  to  a  mat  to  be  used  for  wiping  the  feet1. 

They  told  this  matter  to  the  Blessed  One. 

1  Dhota-padaka. 

'     [20]  K 


1 30  JTULLAVAGGA.  V,  22,  r. 

'  I  allow  you,  O  Bhikkhus,  to  step  on  to  a  mat  to 
be  used  for  wiping  the  feet/ 


Here  ends  the  second  Portion1  for  Recitation. 


22. 

i.  Now  when  the  Blessed  One  had  remained  at 
Bhagga  as  long  as  he  thought  fit,  he  set  out  on  his 
journey  towards  Savatthi.  And  journeying  straight 
on  he  arrived  in  due  course  at  Savatthi,  and  there, 
at  Savatthi,  he  stayed  in  the  Cetavana,  in  the  Arama 
of  Anatha-pi^ika. 

Now  Visakha  the  mother  of  Migara,  bringing 
small  jars2,  and  earthenware  foot-scrubbers3,  and 
brooms,  went  up  to  the  place  where  the  Blessed 
One  was ;  and  when  she  had  come  there,  she 
saluted  the  Blessed  One,  and  took  her  seat  on 
one  side.  And  so  sitting,  Visakha  the  mother  of 
Migara  said  to  the  Blessed  One,  '  May  the  Blessed 
One  accept  these  things  at  my  hands,  that  that  may 
be  to  me  for  long  for  a  blessing  and  a  joy.'  And  the 
Blessed  One  accepted  the  small  jars  and  the  brooms  ; 
but  the  Blessed  One  did  not  accept  the  earthenware 
foot-scrubbers. 

1  There  is  no  mention  in  the  text  of  where  the  first  such  Portion 
(Bhawavara)  ends.     There  is  also  no  division  into  Bhawavaras 
in  the  previous  books  of  the  -ffullavagga. 

2  Gha/aka#z.     At  Gataka  I,  32  this  word  seems  to  mean  the 
capital  of  a  pillar.     We  have  taken  it  as  the  diminutive  of  gha/a, 
especially  as  Buddhaghosa  says  nothing;  but  this  is  doubtful. 

3  Katakaw.     To  the  note  quoted  at  p.  318  of  the  text,  which 
shows  that  this  is  a  kind  of  foot-rubber,  Buddhaghosa  adds  that 
this  article  is  forbidden  bahulikanuyogatta.     This   injunction 
is  repeated  below  at  V,  37,  where  kataka  is  mentioned  as  a  kind 
of  earthenware. 


V,  23,  i.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS. 

Then  the  Blessed  One  instructed  (&c.,  as  usual, 
see  21.  2,  down  to)  she  departed  thence.  And  the 
Blessed  One,  on  that  occasion  and  in  that  con- 
nection, after  having  delivered  a  religious  discourse, 
addressed  the  Bhikkhus,  and  said  : 

'  I  allow  you,  O  Bhikkhus,  small  jars  and  brooms. 
You  are  not,  O  Bhikkhus,  to  make  use  of  earthen- 
ware foot-scrubbers.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.  I  allow  you,  O  Bhikkhus, 
three  kinds  of  things  to  rub  the  feet  with — to  wit, 
sandstone  *,  gravel J,  and  sea-foam  V 

2.  [A  similar  paragraph  ending] 

'  I  allow  you,  O  Bhikkhus,  the  use  of  fans  and 
flower-stands  V 


23. 

i.  Now  at  that  time  a  mosquito-fan  had  come 
into  the  possession  of  the  Sawgha. 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow  you,  O  Bhikkhus,  the  use  of  mosquito- 
fans/ 

A  chamara  (a  tail  of  the  Bos  Gruniens  or 
Tibetan  ox,  mounted  on  a  stick,  to  be  used  by 

1  Sakkhara  and  ka/^ala,  the  exact  distinction  between  which 
two  terms  is  not  stated. 

2  Samudda-phewaka.     By  this  name  are  designated  the  bones 
of  the  cuttle-fish  which,  when  cast  up  by  the  waves  on  the  sea- 
shore, are  not  unlike  petrified  foam,  and  have  actually  been  in- 
troduced from  the  East  into  use  in  Europe  as  a  kind  of  rough 
natural  soap ;  and  are  now  sold  for  that  purpose  in  most  chemists' 
shops  in  England  (compare  Meerschaum).      The  same  word   is 
found  in  later  Sanskrit  works. 

3  T  a  lav  aw /aw.      See  Gataka  I,  26,  5  (at  the  end);  and  com- 
pare talavaw/akaw  below,  V,  29,  4. 

K  2 


132  JOJLLAVAGGA.  V,  23,  2. 

an  attendant  to  whisk  off  flies)  had  come  into  the 
possession  of  the  Sa;^gha. 

They  told  this  matter  to  the  Blessed  One. 

'You  are  not,  O  Bhikkhus,  to  make  use  of  a 
chamara.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a1.  I  allow,  O  Bhikkhus,  three  kinds 
of  fly-whisks — those  made  of  bark,  those  made  of 
Usira-grass,  and  those  made  of  peacocks'  tails  V 

2.  [Similar  paragraph  ending] 

1 1  allow  you,  O  Bhikkhus,  the  use  of  sun-shades3.' 

Now  at  that  time  the  A^abbaggiyas  went  about 
with  sun-shades  up.  And  at  that  time  a  certain 
Upasaka  went  to  a  garden  with  a  number  of  men 
who  were  followers  of  the  A^lvakas  (naked  ascetics). 
And  those  followers  of  the  A^tvakas  saw  the  Kkdh- 
baggiya  Bhikkhus  coming  along  in  the  distance  with 
sun-shades  held  over  them  ;  and  on  seeing  them, 
they  said  to  that  Upasaka : 

'Are  these,  Sir,  the  men  whom  you  reverence 
coming  along,  like  lords  of  the  treasury,  there  with 
sun-shades  held  over  them  ?' 

1  No,  Sirs.  These  are  not  Bhikkhus ;  they  are 
Paribba^akas  (wandering  mendicants).' 

So  they  made  a  bet  whether  they  were  Bhikkhus 
or  not.  And  when  that  Upasaka  recognised  them, 
when  they  came  up,  he  murmured,  was  annoyed, 
and  was  indignant,  saying,  '  How  can  their  rever- 
ences go  about  with  sun-shades  held  over  them  ?' 

The  Bhikkhus  heard  of  that  Upasaka's  thus  mur- 

1  Probably  because  this,  like  a  white  umbrella,  was  considered 
an  appanage  of  royalty. 

8  Mora-pi nkh a.  This  word  is  spelt  pi  fig  a.  by  Childers,  and 
by  Fausboll,  Gataka  I,  38,  207. 

3  See  the  note  at  the  end  of  the  chapter* 


V,  23,  3-       ON  THE  E>AILY  LIFE  OF  THE  BHIKKHUS.        133 

muring,  &c.    And  those  Bhikkhus  told  the  matter  to 
the  Blessed  One. 

*  Is  it  true,  O  Bhikkhus,  as  they  say?' 

*  It  is  true,  Lord.' 

The  Blessed  Buddha  rebuked  them,  saying  (&c., 
as  usual,  see  I,  i,  2,  3).  And  when  he  had  rebuked 
them,  and  had  delivered  a  religious  discourse,  he 
addressed  the  Bhikkhus,  and  said  : 

'  You  are  not,  O  Bhikkhus,  to  have  sun-shades 
held  over  you.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a.' 

3.  Now  at  that  time  a  certain  Bhikkhu  was  sick, 
and  without  a  sun-shade  (being  held  over  him)  he 
was  ill  at  ease. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  sun-shade  for  the  sick/ 

Now  at  that  time  the  Bhikkhus,  thinking,  *  It  is 
for  the  sick  only  that  sun-shades  have  been  allowed 
by  the  Blessed  One,  and  not  for  those  who  are  not 
sick,'  were  afraid  to  use  sun-shades  in  the  Arama, 
or  in  the  precincts  of  the  Arama. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow,  O  Bhikkhus,  either  a  sick  man,  or  one 
who  is   not  sick,  to  have  a   sun-shade   held    over 
him  either  in  the  Arama,  or  in  the  precincts  of  the 
AramaV 


1  There  is  an  ambiguity,  either  in  the  use  of  the  word 
or  in  the  use  of  the  verb  dhareti,  or  both,  running  through  this 
chapter.  As  a  matter  of  fact,  the  Bhikkhus  now  use  sun-shades 
(usually  those  made  of  paper  in  China)  of  the  same  shape  as  the 
umbrellas  now  used  in  England  ;  and  they  make  no  distinction  as 
to  the  place  in  which  they  use  them.  But  there  is  another  shape 
for  shades,  to  be  carried  by  a  dependant  walking  behind  the 
person  to  be  shaded,  in  which  the  handle  is  fastened  to  the  rim  at 
the  side  of,  and  not  in  the  middle  underneath  that  part  of  it  which 


134  tfULLAVAGGA.  V,  24,  i. 


24. 

1.  Now  at  that  time  a  certain  Bhikkhu  tied  his 
bowl  with  a  string,  and  suspending  it  on  a  staff1, 
went  after  noon  out  of  a  certain  village  gate.     The 
people  calling  out,  'There  goes  a  thief;  his  sword 
is  glistening/  fell  upon  him,  and  seized  him.     But 
on  recognising  him,  they  let  him  go.   That  Bhikkhu, 
returning    to  the  Arama,  told  this    matter  to    the 
Bhikkhus. 

1  What  then,  Sir,  did  you  carry  a  staff  with  a 
string  to  it  ?' 

'  It  is  even  so,  Sirs.' 

Those  Bhikkhus  who  were  moderate  murmured 
(&c.,  as  usual,  see  I,  i,  2,  3)  ....  told  the  Blessed 
One  ....  he  addressed  the  Bhikkhus,  and  said  : 

'You  are  not,  O  Bhikkhus,  to  carry  a  staff  with  a 
string  to  it.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a.' 

2.  Now  at  that  time  a  certain  Bhikkhu  was  sick, 
and  he  could  not  wander  about  without  a  staff. 

They  told  this  matter  to  the  Blessed  One. 

actually  keeps  off  the  sun.  Both  kinds  are  figured  on  the  most 
ancient  Buddhist  sculptures.  The  Old  Commentary  on  the  cor- 
responding rule  for  the  nuns  (Bhikkhuni-vibhanga,  Pa/£ittiya 
LXXXIV,  2,  i)  says  that  sun-shades  are  either  white,  or  made  of 
matting,  or  made  of  leaves  (doubtless  of  the  talipot  palm) ;  and  it 
adds  that  they  are  either  ma#^/ala-baddhaw  or  salaka- 
baddhaw,  which  apparently  refers  to  these  two  ways  in  which 
the  handle  was  joined  on  to  the  shading-part.  In  the  5yth  Se- 
khiya  (compare  also  the  23rd  and  the  6yth),  and  in  ^ullavagga 
VIII,  i,  i,  will  be  found  rules  of  etiquette  which  show  that  it  was 
a  sign  of  courtesy  or  of  respect  to  put  down  a  sun-shade. 

1  See  the  similar  phraseology  at  V,  8,  i.  On  u//itva;  compare 
oddeti. 


V,  26,  i.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        135 

*  I  allow  you,  O  Bhikkhus,  to  give  to  a  sick 
Bhikkhu  the  permission  (license)  to  use  a  staff.  And 
thus,  O  Bhikkhus,  should  it  be  given.  That  sick 
Bhikkhu,  O  Bhikkhus,  should  go  up  to  the  Sa^gha 
[here  follow  the  words  of  a  Kammava/£a,  precisely 
as  in  V,  20,  7].' 

3.  [Similar  paragraphs  ending  with  Kammava/c-as 
for  license  to  lift  the  bowl  with  a  string,  and  with 
both  a  staff  and  a  string.] 


25. 

i.  Now  at  that  time  a  certain  Bhikkhu  was  a 
ruminator1,  and  he,  continually  ruminating,  used  to 
chew  the  cud. 

The  Bhikkhus  murmured,  were  annoyed,  and  were 
indignant,  saying,  '  This  Bhikkhu  eats  food  out  of 
hours 2.'  And  they  told  this  matter  to  the  Blessed 
One. 

'  This  Bhikkhu,  O  Bhikkhus,  has  but  lately  fallen 
from  the  condition  of  being  an  ox.  I  allow,  O 
Bhikkhus,  to  a  ruminator  the  chew  of  the  cud. 
But  nothing,  O  Bhikkhus,  brought  from  the  door 
of  the  mouth  to  the  outside  thereof  is  to  be  so 
chewed 3.  Whosoever  does  so,  shall  be  dealt  with 
according  to  the  law  V 


26. 

i.   Now  at   that   time   a   certain   multitude    had 

1  Romanthaka. 

2  Which  is  against  the  rule  laid  down  in  the  27th  Pa/£ittiya. 

3  That  would  be  a  breach  of  the  3oth  Pa/£ittiya. 

4  That  is,  according  to  the  27th,  28th,  or  30th  Pa/£ittiya. 


136  tfULLAVAGGA.  V,  27,  i. 

arranged  for  the  privilege  of  supplying  food  to 
the  Sa^gha,  and  in  the  dining-hall  many  fragments 
of  rice  were  allowed  to  fall. 

The  people  murmured,  were  annoyed,  and  were 
indignant,  saying,  *  How  can  the  Sakya-puttiya  Sa- 
maras, when  food  is  being  given  to  them,  take  it 
so  carelessly.  Each  single  ball  of  rice  is  the  result 
of  hundredfold  labour ! ' 

The  Bhikkhus  heard  of  the  people  thus  mur- 
muring, &c.,  and  they  told  the  matter  to  the  Blessed 
One. 

'  I  allow  you,  O  Bhikkhus,  whatever  thing  falls 
when  it  is  being  given  to  you,  yourselves  to  pick 
it  up  and  eat  it.  That  has  been  presented,  O 
Bhikkhus,  by  the  givers/ 


27. 

i.  Now  at  that  time  a  certain  Bhikkhu  went  on 
his  round  for  alms  with  long  finger-nails.  A  certain 
woman,  seeing  him,  said  to  that  Bhikkhu  :  '  Come 
along,  Sir,  and  have  connection  with  me.' 

'  Nay,  Sister,  that  is  not  becoming/ 

'  If  you  do  not,  Sir,  I  will  at  once  scratch1  my 
limbs  with  my  own  nails,  and  will  make  as  if  I  were 
angry,  saying,  "This  Bhikkhu  has  ill-treated  me/" 

'  Settle  that  with  yourself,  Sister/ 

That  woman  did  as  she  had  said,  and  people 
running  up  seized  that  Bhikkhu.  Then  they  saw 
skin  and  blood  on  the  woman's  nails ;  and  on  seeing 
that,  they  let  the  Bhikkhu  go,  saying,  '  This  is  the 

1  On  vilikhati,  compare  VI,  20. 


V,  27,  3-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         137 

work  of  the  woman  herself.     The  Bhikkhu  has  not 
done  it.' 

Then  that  Bhikkhu,  returning  to  the  Arama,  told 
the  matter  to  the  Bhikkhus. 

*  What  then,  Sir,  do  you  wear  long  nails  ?' 
'  It  is  even  so,  Sirs.' 

The  Bhikkhus  who  were  moderate  murmured 
(&c )  told  the  matter  to  the  Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  wear  long  nails. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a.' 

2.  Now  at  that  time  the  Bhikkhus  tore  off  their 
nails  with  the  nails,  bit  them  off  with  their  teeth,  or 
rubbed  them  down  against  the  wall ;  and  their  fingers 
were  hurt. 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow  you,  O  Bhikkhus,  nail-cutters/ 

They  cut  their  nails  down  to  the  blood,  and  their 
fingers  were  hurt. 

'  I  allow  you,  O  Bhikkhus,  to  cut  your  nails 
according  to  the  length  of  the  flesh/ 

Now  at  that  time  the  AT/6abbaggiya  Bhikkhus 
had  all  the  twenty  nails  (on  their  hands  and  feet) 
polished. 

People  murmured,  &c.,  saying,  '  Like  those  who 
still  live  in  the  pleasures  of  the  world/ 

They  told  this  matter  to  the  Blessed  One. 

'You  are  not,  O  Bhikkhus,  to  have  the  twenty 
nails  polished.  I  allow  you,  O  Bhikkhus,  to  remove 
the  dirt  only/ 

3.  Now  at  that  time  the  Bhikkhus'  hair  grew  long. 
They  told  this  matter  to  the  Blessed  One. 

'Are  the  Bhikkhus  able,  O  Bhikkhus,  to  remove 
one  another's  hair  ?' 

*  They  are,  Lord.' 


138  /HJLLAVAGGA.  V,  27,  4. 

Then  the  Blessed  One,  on  that  occasion  and  in 
that  connection,  after  he  had  delivered  a  religious 
discourse,  addressed  the  Bhikkhus,  and  said : 

*  I  allow  you,  O  Bhikkhus,  the  use  of  razors,  of  a 
hone  to  sharpen  the  razors  on,  of  powder  prepared 
with  Sipa/ika-gum  to  prevent  them  rusting1,  of  a 
sheath  to  hold  them  in 2,  and  of  all  the  apparatus  of 
a  barber 3.' 

4.  Now  at  that  time  the  A^abbaggiya  Bhikkhus 
wore  (&c.,  as  usual,  down  to) 

1  You  are  not,  O  Bhikkhus,  to  have  your  beards 
cut  (by  barbers)4,  nor  to  let  them  grow  long,  nor  to 
wear  them  long  on  the  chin  like  a  goat's  beard 5,  nor 
so  cut  that  they  have  four  corners  6,  nor  to  cut  off  the 
hair  growing  on  your  breast 7,  nor  to  cut  the  hair  on 
your  bellies  into  figures  8,  nor  to  wear  whiskers 9,  nor 
to  remove  the  hair  from  your  private  parts  10.  Who- 
soever does  so,  shall  be  guilty  of  a  dukka/a.' 

1  Khura-sipa/ikaw.     See  the  notes  on  V,  u,  2,  and  Buddha- 
ghosa's  note  at  p.  3 1 9  of  the  text. 

2  Namataka/rc.     See  above,  V,  n,  i,  and  V,  19,  i. 

3  Khura-bhaw^/aw.     Compare  Mahavagga  VI,  37. 

4  Massuw   kappapenti  ti  kattariya  massuzra  ^edapenti  (B.). 
On  Kattari  (a  knife),  see  Gataka  I,  223.     It  is  clear  from  the 
first  words  of  the  next  section  that  Buddhaghosa's   explanation 
here  is  not  quite  accurate. 

5  Go-lomikan  ti  hanukamhi   digha^   katva   //fopitazra   e/aka- 
massutfz  vu^ati  (B.). 

6  daturas san  ti  /fcatu-konaw  (B.). 

7  Parimukhan  ti  ure  loma-sawharawa^  (B.). 

8  Ad/^arukaw.     See  the  various  readings  and  Buddhaghosa's 
note  at  p.  319  of  the  text. 

9  DaMikaw.     It  is  the  Sanskrit  da^ika  or  dawsh/rika ;  and 
occurs  at  Gataka  I,  305. 

10  On  the  corresponding  rule  in  the   Bhikkhuni-vibhanga,  the 
2nd  Pa&ttiya,  the  Old  Commentary  has  sambadho  nama  ubho 

a  mutta-karawa^. 


V,  27,  5-       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         139 

Now  at  that  time  a  certain  Bhikkhu  had  a  fistula1, 
and  the  ointment  would  not  stick  to  it. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  on  account  of  disease, 
to  remove  the  hair  from  the  private  parts.' 

5.  Now  at  that  time  the  A7zabbaggiya  Bhikkhus 
(&c.,  as  before,  down  to) 

'  You  are  not,  O  Bhikkhus,  to  have  your  hair  cut 
off  with  a  knife  2.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a.' 

Now  at  that  time  a  certain  Bhikkhu  had  a  sore 
on  his  head,  and  the  hair  could  not  be  removed  with 
a  razor. 

They  told  this  matter  to  the  Blessed  One. 

' 1  allow  you,  O  Bhikkhus,  on  account  of  disease, 
to  have  your  hair  cut  off  with  a  knife.' 

Now  at  that  time  the  Bhikkhus  wore  the  hair  in 
their  nostrils  long. 

People  murmured,  &c.,  saying,  '  Like  the  devil- 
worshippers  V 

They  told  this  matter  to  the  Blessed  One. 

4  You  are  not,  O  Bhikkhus,  to  wear  the  hair  in 
your  nostrils  long.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.' 

Now  at  that  time  the  Bhikkhus  had  the  hair  in 
their  nostrils  pulled  out  with  a  potsherd4,  or  with 
beeswax  ;  and  their  nostrils  were  hurt. 

1  Compare  Mahavagga  VI,  22,  2. 

2  Kattarikaya  ti  gaw^a-rudhi-(sic  MS.)-sisa-rog'-abadha-pa/£- 
£aya  va//ati,  which  is  simply  a  repetition  of  the  next  paragraph,  is 
all  that  Buddhaghosa  here  says.     See  note  above  on  §  4. 

3  Pisa/fcillika.     So  also  V,  10,  2,  of  carrying  a  skull  about; 
and  Mahavagga  III,  12,  3,  of  living  in  the  hollow  of  a  tree. 

4  Sakkharika,  said  at  Mahavagga  VI,  14,  5  to  be  used  as  a 
lancet. 


I4O  tfULLAVAGGA.  V,  27,  6. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  pincers  V 

Now  at  that  time  the  AVzabbaggiya  Bhikkhus 
(&c.,  as  before,  ending  with) 

'You  are  not,  O  Bhikkhus,  to  have  the  white 
hairs  pulled  out  (off  your  heads).  Whosoever  does 
so,  shall  be  guilty  of  a  dukka/a,' 

6.  Now  at  that  time  a  certain  Bhikkhu's  ears  were 
stopped  with  the  wax. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  an  instru- 
ment to  remove  the  wax  from  the  ear  V 

[Then  a  paragraph  as  to  the  substances  of  which 
it  may  be  made,  word  for  word,  as  in  Mahavagga 
VI,  6,  21  ;  12,  3  ;  A"ullavagga  V,  5,  2  ;  29,  2,  &c.] 


28. 

i.  Now  at  that  time  the  A^abbaggiya  Bhikkhus 
laid  up  much  store  of  brass  ware  and  copper  ware. 

People  who  came  on  a  visit  to  the  Viharas,  seeing 
it,  murmured,  &c.,  saying,  '  Like  those  who  spread 
out  copper  (for  sale)3.' 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  lay  up  much  store 
of  brass  ware  and  copper  ware.  \Vhosoever  does 
so,  shall  be  guilty  of  a  dukka/a4.' 

1  Saw^asa.     So  at  <7ataka  I,  138,  4,  a  barber  pulls  out  a  white 
hair  from  the  king's  head,  suva^wa-saw^asena. 

2  This  license  is  repeated  in  the  next  chapter. 

3  Kawsa-pattharika  ti  kawsa-bhaw^a-vawi^a  (B.). 

4  They   might   have   all  kinds  of  brass   ware,  except   certain 
articles,  according  to  chapter  37  below. 


V,  28,  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.        141 

2.  Now  at  that  time  the  Bhikkhus  were  afraid  to 
use  boxes  to  put  eye-ointment  in  *,  and  little  flat 
sticks  to  lay  it  on  with2,  and  instruments  for  re- 
moving wax  from  the  ear  3,  and  handles  (for  razors, 
staves,  &c.)4. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  these  things.' 

Now  at  that  time  the  A^abbaggiya  Bhikkhus  sat 
down  lolling  up  against  their  waist-cloths  (arranged 
as  a  cushion)5,  and  the  edges  of  the  waist-cloths 
wore  out6. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  loll  in  this  way. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  a  certain  Bhikkhu  was  sick,  and 
without  some  handicraft7  he  was  ill  at  ease. 


1  Anga.mm.     The  use  of  these  has  been  already  allowed  at 
Mahavagga  VI,  12,  i,  2,  4. 

2  In  the  text  read  aw^ana-salakaw,  on  which  see  Mahavagga 
VI,  12,  3,  4. 

3  Already  allowed  in  the  last  chapter. 

4  Bandhana-mattan  ti  vasi-kattara-ya//^i-adinaw  va  bandhana- 
mattaw  (B.).     It  is  clear  from  this  note,  and  the  repetition  of  the 
pi  in  the  text,  that  we  have  to  do  here  with  a  special  object,  and 
not  a  mere  qualification  of  the  other  three. 

5  Sawgha/i-pallatthikaya  nisiditva.     See  IV,  4,  7  at  the 
end,  and  the  Old  Commentary  on  the   26th   Sekhiya.     Childers 
translates  it  as  if  it  were  the  same  as  ukku/ika/^  nisiditva  ',  but 
it  must  be  different  from  it  as  that  was  allowed  and  constantly 
practised. 

6  Pa//a  lu^anti.    So  read  (not  patta  as    in   the   text)  in 
accordance  with  our  note  3  on  Mahavagga  VIII,  21,  i.     The 
second  word  occurs  also  above,  V,  16,  2;  17,  2.     From  this  pas- 
sage here  it  is  probable  that  a/Ma-padaka  at  Mahavagga  VIII, 
21,  means  a  stool. 

7  Ayogaw.  Compare  the  Sutta-vibhahga,  Pa&ttiya  LXXXVIII, 
2,  2  ;  Gataka  III,  447,  6. 


142  JTULLAVAGGA.  V,  29,  i. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  a  loom,  and 
of  shuttles,  strings,  tickets,  and  all  the  apparatus 
belonging  to  a  loom/ 


29. 

1.  Now  at  that  time  a  certain  Bhikkhu  entered 
the  village  for  alms  without  a  girdle  on,  and  in  the 
highway1  his  waist-cloth   fell  down 2.      The  people 
made  an  outcry,  and  that  Bhikkhu  was  abashed. 

On  his  return  to  the  Arama,  that  Bhikkhu  told 
this  matter  to  the  Bhikkhus,  and  the  Bhikkhus  told 
it  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  enter  the  village 
without  a  girdle  on.  Whosoever  does  so,  shall 
be  guilty  of  a  dukka/a.  I  allow,  O  Bhikkhus,  a 
girdle  V 

2.  Now  at  that  time  the  A^abbaggiya  Bhikkhus 
wore  (&c.,  as  usual,  ending  with) 

'You  are  not,  O  Bhikkhus,  to  wear  special 
girdles4 — those  made  of  many  strings  plaited  to- 

1  Rathiyaya.     The    Old    Commentary    on    the    Bhikkhuni- 
vibhahga,  Pa&ttiya  XIV,   says,  Rathiya  ti  ra/Ma.     The  word 
recurs,  ibid.,  Pa&ttiya  LXXXVI,  XCVI  (the  last  of  which  is  nearly 
the  same  as  our  passage  here).      For  the  more  usual  form  ra- 
thika,  see  ^Tullavagga  X,  12. 

2  Pabhassittha.    Compare  Sutta-vibhahga,  Pa/fcittiya  LXXXIII, 
i,  2.     It  is  from  the  root  bhrams,  not  bhas. 

3  The  use  of  this  has  already  been  enjoined  at  Mahavagga  I,  25, 
9,  10.     It  was  to  be  tied  on  round  the  waist,  over  the  waist-cloth, 
to  keep  it  in  its  place. 

4  It  is  curious  that   ka/i-suttakaw,  a  kind  of  girdle  which 
would  seem  properly  to  belong  here,  has  been  included  in  a  former 
list  of  forbidden  articles  at  V,  2,  i. 


V,  29,  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         143 

gether1,  those  made  like  the  head  of  a  water- 
snake  2,  girdles  with  tambourines  on  them  3,  girdles 
with  beads  on  (or  with  ornaments  hanging  from 
them)4.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.  I  allow  you,  O  Bhikkhus,  girdles  of 
two  kinds — those  made  of  strips  of  cloth,  and 
those  .  .  .  .5' 

The  borders  of  the  girdles  decayed  through  age. 

'  I  allow,  O  Bhikkhus,  an  edging  of  brighter 
material 6  and  strengthening  at  the  ends  V 

The  end  of  the  girdle  where  the  knot  was  tied 
decayed  through  age  8. 

<  I  allow,  O  Bhikkhus,  a  buckle9.' 

[A  paragraph  on  the  substances  of  which  it  may 
be  made,  as  usual,  see  Mahavagga  VI,  12,  3  ;  ATulla- 


1  Kalabukaw.     See  Buddhaghosa's  note  at  p.  319  of  the  text, 
and  compare  Bohtlingk-Roth  under  kalapa,  kalapaka. 

2  De^ubhakaw  nama   udaka-sappi-sisa-sadisaw  (B.).     Ded- 
<fubha  corresponds  to  the  later  Sanskrit  du«</ubha,  an  older  form 
of  which  is  dundubha. 

3  Murag-a,    literally,    'tambourines;'    but    see    Buddhaghosa's 
note,  loc.  cit. 

4  Maddavinaw    nama   pamahga-saft/Mnaw   (B.).      On    pa- 
ma  ng  a,  see  our  note  at  .ATullavagga  V,  2,  i. 

5  Sukarantakaw.     See  Buddhaghosa's  note  at  p.  319  of  the 
text.     We  do  not  venture  to  translate  the  term. 

6  Sobhawam  nama  ve///fetva   mukha-va//i-sibhanaw  (B.).     In 
the  Mag^ima  Sila,  §  3,  sobhawakam  or  sobhawa-kara«am 
(so  Rh.  D.'s  MS.)  is  a  kind  of  game  or  show. 

7  Gu/zakaw   nama    mudika(? muddhika)-san/^anena   sibbanaw 
(B.).    Clough,  under  guwa,  gives  inter  alia,    i.  fastening;  2.  a 
plant  of  the  fibres  of  which  bow-strings  are  made;  3.  bow-string. 

8  Pavananto  ti  pasanto  (B.). 

9  Vidho.     But  both  the  reading  and  the  explanation  are  un- 
certain, and  Buddhaghosa  says  nothing.     The  word  occurs  also, 
and  apparently  in  the  same  sense,  in  the  Old  Commentary  on  the 
86th  Pa&ttiya. 


144  ffULLAVAGGA.  V,  29,  3. 

vagga  V,  5,  2,  &c.,  adding  at  the  end  'and  made 
of  string.'] 

3.  Now  at  the  time  the  venerable  Ananda  went 
into  the  village  for  alms  with  light  garments  on  1 ; 
and  his  garments  were  blown  up  by  a  whirlwind. 

The  venerable  Ananda,  on  returning  to  the 
Arama,  told  this  matter  to  the  Bhikkhus  ;  and 
the  Bhikkhus  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  block  2  (to  be  used  as  a 
weight)  or  a  chain  V 

[Similar  paragraph  to  that  just  above  as  to  the 
substances  of  which  the  block  may  be  made.] 

Now  at  that  time  the  Bhikkhus  fastened  the 
block  or  the  chain  immediately  on  to  their  robes ; 
and  the  robes  gave  way. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  piece  of  phalaka  cloth4 
to  attach  the  block  or  the  chain  to.1 

They  fastened  the  phalaka  cloth  for  the  block 
or  the  chain  on  to  the  edge  of  the  robe ;  and  the 
corner  came  open5. 

1  Sawgha/iyo  in  the  plural  must  mean  garments  and  not  waist- 
cloths  only.     See  the  parallel  passage  in  the  Bhikkhuni-vibhahga, 
Pa&ttiya  XCVI. 

2  Ganfhikam.     The  use  of  this  article  is  referred  to  in  VIII, 
4,  3,  and  at  Dhammapada,  p.  372.     That  gawMi  means  a  block, 
usually  of  wood,  is  clear  from  the  use  of  dhamma-ga#/^ika/7z  at 
Gataka  I,  150  (spelt  ga;z<fika  however  at  II,  124),  compared  with 
ga«/^i  (block  of  sandal- wood)  above,  V,  8,  i.     The  word  occurs 
also  in  the  Old  Commentary  on  the  86th  Pa&ttiya. 

3  Pasakaw,  which  does  not  correspond  to  Sanskrit  prasaka 
here,  but  to   pa,raka  =  pa,ra  (Bohtlingk-Roth   give   inter   alia, 
'  Sahl  oder  Leiste  am  Anfange  ernes  Gewebes ').  Compare  pasanta 
in  Buddhaghosa  on  ma/£/£/5ava/akaw  in  the  next  section. 

4  See  our  note  on  this  word  at  Mahavagga  VIII,  28,  2. 

5  That  is,  perhaps,  the  weight  dragged  the  robe  to  one  side  and 
the  legs  were  visible  through  the  opening. 


V,  29,  4-       °N  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         145 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  fasten  the  phalaka 
cloth  for  the  block  on  the  edge  of  the  robe,  and  to 
fasten  the  phalaka  cloth  for  the  chain  seven  or 
eight  finger-breadths  up  the  robe/ 

4.  Now  at  that  time  the  Av£abbaggiya  Bhikkhus 
wore  (&c.,  as  usual,  ending  with) 

'  You  are  not,  O  Bhikkhus,  to  wear  your  under 
garments  arranged  as  laymen  do,  nor  arranged  with 
appendages  like  elephant-trunks  x,  nor  arranged  like 
fishing-nets  2,  nor  arranged  with  four  corners  show- 
ing 3,  nor  arranged  like  flower-stands 4,  nor  arranged 
like  rows  of  jewelry5.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a/ 

[Similar  paragraph,  ending] 

1  You  are  not,  O  Bhikkhus,  to  wear  your  upper  6 


1  Hatthi-sowd/akaw  nama  nabhi-mulato  hatthi-so«^a-sa#/M- 
naw  olambakazra  katvS,  nivatthaw,  ko/ika-itthinaw  nivasana/ra  viya 
(B.). 

2  Ma^^^a-va/akaw    nama   ekato    dasanta;#   ekato   pasantam 
olambitva  nivatthaw  (B.). 

3  A'atu-kawwakaw  upari  dve  he/Mato  dve  eva.m  /tattaro  kawze 
dassetva  nivatthaw  (B.). 

4  Tala-vaw/akaw  nama  talavaw/'-akarena  sa/akaw  olambitva 
nivasanaw  (B.).     See  our  note  on  talava»/a  above,  V,  22,  2,  and 
on  ama/aka-vaTZ/ika-piMa/rc  below,  VI,  2,  4. 

5  Sata-vallikaw  nama  digha-satakaw  aneka-kkhattu^z  obhaw- 
^itva  ova//ikaw  karontena   nivatthaw  va,  padakkhiwa-passesu   va 
nirantaraw  valiyo  dassetva  nivatthaw.     Sa/^e  pana  ^awuto  pa/^aya 
eko  va  dve  va  valiyo  pamlayanti,  va//ati  (B.).     Compare  vallika 
and  ova//ikaw  at  V,  2,  i.     Buddhaghosa's  second  explanation 
would   be  possible   if  the   reading  were   sata-valikaw,   and   is 
probably  only  a  pis  a  Her,  due  to  the  difficulty  of  the  first,  which 
we  have  adopted  doubtfully. 

6  Parupati  as  opposed  to  nivaseti  above.     Compare  Dham- 
mapada,  pp.  114,  376;  Gataka,  vol.  i,  p.  57,  line  16. 

[20]  L 


146  tfULLAVAGGA.  V,  29,  5. 

garments  as  the  laymen  do.  Whosoever  does  so, 
shall  be  guilty  of  a  dukka/a.' 

5.  [Similar  paragraph,  ending] 

*  You  are  not,  O  Bhikkhus,  to  wear  your  under 
garments l  as  the  king's  porters  do  *.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 


30. 

i.  Now  at  that  time  the  ./Mabbaggiya  Bhikkhus 
carried  a  double  pingo  (a  yoke  over  the  shoulders 
with  the  weight  to  be  carried  on  both  sides). 

People  murmured,  &c.,  saying,  *  Like  the  king's 
porters  V 

They  told  this  matter  to  the  Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  carry  a  double  pingo. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a. 
I  allow  you,  O  Bhikkhus,  to  carry  a  single  pingo, 
a  pingo  for  two  bearers  3,  and  to  carry  weights  on 
your  head,  or  your  shoulders,  or  against  your  hips  4, 
and  suspended  over  your  backs.' 


31. 

i.   Now  at  that  time  the  Bhikkhus  did  not  use 
tooth-sticks  5,  and  their  mouths  got  a  bad  odour. 


nivasetabbaw     See  Buddhaghosa's  note  at 
p.  319  of  the  text. 

2  Mu«</a-va//i  or  -ve///$i.     See  the  note  from  the  Samanta 
Pasadika  at  p.  319  of  the  text. 

3  Antara-ka^aw   nama   magg^e   laggetva   dvihi   vahitabba^ 
bharaw  (B.). 

4  That  is  held  round  by  the  arm,  and  resting  against  the  side  of 
the  hips.     Women  in  India  commonly  carry  their  children  so,  the 
children  sitting  on  the  hip,  with  one  leg  in  front  and  one  behind. 

5  Danta-ka/Ma;«,  not  '  tooth-brushes/  as  Childers  translates. 


V,  3i,  2-      ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         147 

They  told  this  matter  to  the  Blessed  One. 

'  There  are  these  five  disadvantages,  O  Bhikkhus, 
in  not  using  tooth-sticks — it  is  bad  for  the  eyes  l— 
the  mouth  becomes  bad-smelling — the  passages  by 
which  the  flavours  of  the  food  pass  are  not  pure- 
bile  and  phlegm  get  into  2  the  food — and  the  food 
does  not   taste  well 3   to   him  (who   does   not   use 
them).     These  are  the  five  disadvantages,  O  Bhik- 
khus, in  not  using  tooth-sticks.' 

1  There  are  five  advantages,  O  Bhikkhus,  (&c., 
the  converse  of  the  last).' 

'  I  allow  you,  O  Bhikkhus,  tooth-sticks.' 

2.  Now  at  that  time  the  AT^abbaggiya  Bhikkhus 
used  long  tooth-sticks  ;  and  even  struck  the  Sama- 
/zeras  with  them. 

They  told  this  matter  to  the  Blessed  One. 

1  You  are  not,  O  Bhikkhus,  to  use  long  tooth- 
Mechanical  skill  had  not  advanced  so  far  in  those  days ;  and  we 
hear  nothing  of  brushes  of  any  kind  (see  above,  V,  2,  3,  as  to  hair- 
dressing).  The  '  tooth-sticks '  were  bits  of  sweet-smelling  wood 
or  root,  or  creeper  (see  Gataka  I,  80;  Mahavawsa,  p.  23),  the 
ends  of  which  were  to  be  masticated  as  a  dentifrice,  not  rubbed  on 
the  teeth.  After  using  them  the  mouth  was  rinsed  out  with 
water;  and  so  in  all  other  passages  in  the  Khandhakas  where 
they  are  mentioned  (always  in  reference  to  the  duty  of  providing 
them),  it  is  in  connection  with  the  bringing  of  water  for  that 
purpose. 

1  This  has  of  course  nothing  to  do  with  keeping  the  teeth  white 
and  beautiful;  that  was  not  the  purpose  which  the  tooth-sticks 
were  designed  to  effect.     There  seems  to  have  been  really  some 
idea  that  the  use  of  them  was  good  for  the  eye-sight.     So  Buddha- 
ghosa  says  here,  a£akkhussan  ti  /£akkhunaw  hitaw  ma  hoti,  pari- 
hanim  ^aneti,  quite  in  accordance  with  the  Sanskrit  yfcakshushya. 
The  words  recur  below,  VI,  2,  2,  in  the  same  sense. 

2  Pariyonandhanti.     Literally,  '  envelope/  «  cover/ 

3  Na  £/£>$adeti.     This  is  a  different  word  from  /£Mdeti,  'to 
cover/     It  is  ^ad  No.  2  in  Bohtlingk-Roth. 

L  2 


148  JOJLLAVAGGA.  V,  32,  i. 

sticks.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.  I  allow  you,  O  Bhikkhus,  tooth-sticks 
up  to  eight  finger-breadths  in  length.  And  Sa- 
ma^eras  are  not  to  be  struck  with  them.  Who- 
soever does  so,  shall  be  guilty  of  a  dukka/a/ 

Now  at  that  time  a  certain  Bhikkhu,  when  using 
too  short  a  tooth-stick,  got  it  stuck  in  his  throat. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  use  too  short  a 
tooth-stick.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka^a.  I  allow  you,  O  Bhikkhus,  tooth-sticks 
four  finger-breadths  long  at  the  least/ 


32. 

i.  Now  at  that  time  the  .Oabbaggiya  Bhikkhus 
set  the  woods  on  fire. 

People  murmured,  &c.,  saying,  '  Like  the  charcoal 
burners/ 

They  told  this  matter  to  the  Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  set  woods  on  fire. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a/ 

Now  at  that  time  the  Vihdras  were  hidden 
under  masses  of  grass  *,  and  when  the  woods  were 
set  on  fire  the  Vi haras  were  burnt.  The  Bhik- 
khus, fearing  to  offend,  would  not  make  a  counter- 
fire  for  their  own  protection. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  when  the  woods  are 


1  Ti«a-gahana.     Not  covered  with  thatch,  the  word  for  which 
is  ti«a-/fc/£/£adana.     See  V,  u,  6  ;  V,  14,  3,  &c. 


V,  33>  *•       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         149 

on  fire  to  make  a  counter-fire1,  and  thus  afford  your- 
selves protection.' 

2.  Now  at  that  time  the  ^Oabbaggiya  Bhikkhus 
climbed  up  trees,  and  jumped  from  tree  to  tree. 

People  murmured,  &c.,  saying,  '  Like  monkeys.' 

They  told  this  matter  to  the  Blessed  One. 

4  You  are  not,  O  Bhikkhus,  to  climb  up  trees. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time,  when  a  certain  Bhikkhu  in  the 
Kosala  country  was  going  to  Savatthi,  an  elephant 
pursued  him  on  the  way.  And  that  Bhikkhu,  when 
he  had  run  up  to  the  foot  of  a  tree,  fearing  to  offend, 
did  not  climb  up.  The  elephant  passed  on  another 
way. 

That  Bhikkhu,  on  arriving  at  Savatthi,  told  this 
matter  to  the  Bhikkhus  (and  the  Bhikkhus  told  this 
matter  to  the  Blessed  One 2). 

*  I  allow  you,  O  Bhikkhus,  when  there  shall  be 
something  to  be  done  to  ascend  a  tree  to  the 
height  of  a  man ;  and  in  cases  of  misfortune  as 
high  as  you  like/ 


33. 

i.  Now  at  that   time  there  were  two   brothers, 
Bhikkhus,   by  name  Yame/u   and   Tekula 3,  Brah- 


1  Pa/aggi/ra  datuw.     See  the  story  at  Gataka  I,  212,  and  foil. 

2  Omitted  in  the  text. 

3  Yame/utekula.     It  is  possible  that  this  compound  should  be 
dissolved  into  Yame/a  and  Utekula.     Compare  the  word  Yame/e 
at  verse  35  of  the  Uddana  (which   stands  where  a  nominative 
should  stand,  judging  by  the    form   of  the   other  words   in  the 
Uddana).     A  comma  has  there  been   omitted  by  misprint  after 
Yame/e. 


I5O  JTULLAVAGGA.  V,  33,  i. 

mans  by  birth,  excelling  in  speech,  excelling  in 
pronunciation.  These  went  up  to  the  place  where 
the  Blessed  One  was,  and  when  they  had  come 
there,  they  saluted  the  Blessed  One,  and  took  their 
seats  on  one  side.  And  so  sitting  those  Bhikkhus 
spake  to  the  Blessed  One  thus : 

*  At  the  present  time,  Lord,  Bhikkhus,  differing 
in  name,  differing  in  lineage,  differing  in  birth,  differ- 
ing in  family,  have  gone  forth  (from  the  world). 
These  corrupt  the  word  of  the  Buddhas  by  (repeating 
it  in)  their  own  dialect.  Let  us,  Lord,  put  the  word 
of  the  Buddhas  into  (Sanskrit)  verse  V 

'  How  can  you,  O  foolish  ones,  speak  thus,  say- 
ing, "  Let  us,  Lord,  put  the  word  of  the  Buddhas 
into  verse  ?"  This  will  not  conduce,  O  foolish  ones, 
either  to  the  conversion  of  the  unconverted,  or  to 
the  increase  of  the  converted  ;  but  rather  to  those 
who  have  not  been  converted  being  not  converted, 
and  to  the  turning  back  of  those  who  have  been 
converted.' 

And  when  the  Blessed  One  had  rebuked  those 
Bhikkhus,  and  had  delivered  a  religious  discourse2, 
he  addressed  the  Bhikkhus,  and  said : 


1  We  think  that  in  these  words  (£/$andaso  aropema)  there 
does  lie  a  reference  to  the  earlier  Sanskrit.     And  this  especially 
for  four  reasons  :  firstly,  this  is  required  by  the  antithesis  to  '  their 
own  dialect;'  secondly,  the  use  of  the  word  £/$andasi  in  Pawini, 
where  it  always  means  precisely  '  in  the  Veda-dialect/  requires  it ; 
thirdly,   it   is   difficult   to   understand   otherwise   the   mention  of 
1  Brahmans  by  birth ; '  and  fourthly,  this  is  in  accordance  with  the 
traditional  interpretation  of  the  passage  handed  down  among  the 
Bhikkhus.     Buddhaghosa  says,  /Pandas  o  aropema   ti   Vedaw 
viya  sakka/a-bhasaya  va/fona-maggaw  aropema.     Sakka/a  is  of 
course  Sa/rcskrz'ta. 

2  See  the  substance  intended  at  Aullavagga  I,  i,  3. 


V,  33>  2.       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         I  5  I 

'  You  are  not,  O  Bhikkhus,  to  put  the  word  of 
the  Buddhas  into  (Sanskrit)  verse.  Whosoever  does 
so,  shall  be  guilty  of  a  dukka/a.  I  allow  you,  O 
Bhikkhus,  to  learn  the  word  of  the  Buddhas  each  in 
his  own  dialect  V 

2.  Now  at  that  time  the  jOabbaggiya  Bhikkhus 
learnt  the  Lokayata  system  2. 

People  murmured,  &c.,  saying,  *  Like  those  who 
still  enjoy  the  pleasures  of  the  world  !' 

The  Bhikkhus  heard  of  the  people  thus  murmur- 
ing ;  and  those  Bhikkhus  told  the  matter  to  the 
Blessed  One. 

'  Now  can  a  man  who  holds  the  Lokayata  as 
valuable  reach  up,  O  Bhikkhus,  to  the  full  ad- 
vantage of,  or  attain  to  full  growth  in,  to  full 
breadth  in  this  doctrine  and  discipline3?' 

'  This  cannot  be,  Lord.' 

'  Or  can  a  man  who  holds  this  doctrine  and  disci- 
pline to  be  valuable  learn  the  Lokayata  system  ?' 

1  On  the  historical  conclusions  which  may  be  drawn  from  this 
tradition,  see  H.  O.'s  introduction  to  the  text  of  the  Mahavagga, 
pp.  xlix  and  following. 

2  This  is  mentioned  also  in  the  Assalayana  Sutta  (at  the  begin- 
ning), and  in  the  same  terms  in  the  Milinda  Parcha,  p.  10,  as  one 
of  the  branches  of  learning  distinctive  of  well-educated  Brahmans. 
It  is  condemned  among  other  '  low  arts '  in  the  very  ancient  Maha 
Sila,  §  5.     (See  Rh.  D.'s  <  Buddhist  Suttas  from  the  Pali/  p.  199, 
and  his  note  on  the  age  of  this  work,  ibid.  p.  188.)     Among  later 
works,  the  Nepalese  Buddhists  refer  to  it  as  one  of  the  things  with 
which  a  Bodhisattva  will  not  condescend  to  occupy  himself  (Lotus 
of  the   Good   Law,  ch.  xiii,  Burnoufs   version,  p.  168),  and  in 
which  good  disciples  will  take  no  pleasure  (ibid.  p.  280).    Buddha- 
ghosa  has  a  note  on  the  passage  in  the  Maha  Sila  (quoted  by 
Childers  sub  voce),  which  shows  that  it  was  understood  in  his  time 
to  be,  or  rather  to  have  been^  a  system  of  casuistry. 

3  So   also   in  the   ATetokhila   Sutta    2  (translated  in  Rh.   D.'s 
'  Buddhist  Suttas  from  the  Pali/  p.  223). 


152  tfULLAVAGGA.  V,  33,  3. 

1  This  cannot  be,  Lord.' 

'You  are  not,  O  Bhikkhus,  to  learn  the  Lo- 
kayata system.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a.' 

Now  at  that  time  the  -/Oabbaggiya  Bhikkhus 
taught  the  Lokayata  system. 

People  murmured,  &c.,  saying,  '  Like  those  still 
enjoying  the  pleasures  of  the  world  !  ' 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  teach  the  Lo- 
kayata system.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.' 

[Similar  paragraphs  to  the  last,  ending] 

'  You  are  not,  O  Bhikkhus,  to  learn  —  to  teach  — 
the  low  arts1  (of  divination,  spells,  omens,  astrology, 
sacrifices  to  gods,  witchcraft,  and  quackery)/ 

3.  Now  at  that  time  the  Blessed  One  when,  sur- 
rounded by  a  great  assembly,  he  was  preaching  the 
Dhamma,  sneezed.  The  Bhikkhus  raised  a  great 
and  mighty  shout,  'Long  life  to  our  Lord  the 
Blessed  One!  Long  life  to  the  Happy  One!'  and 
by  the  sound  thereof  the  discourse  was  interrupted. 
Then  the  Blessed  One  said  to  the  Bhikkhus  : 

'  Now  if  when  a  man  has  sneezed,  O  Bhikkhus, 
some  one  says,  "  Long  life  to  you,"  can  he  live  or 
die  on  that  account  ?' 

'  Not  so,  Lord.' 


Literally,  'brutish,  or  beastly,  wisdom.' 
These  are  set  out  in  full  in  the  seven  sections  of  the  Maha  Sila 
(translated  in  Rh.  D/s  'Buddhist  Suttas  from  the  Pali/  pp.  196- 
200).  As  noticed  above,  the  Lokayata  system  is  there  mentioned 
(§  5)  as  one  of  them.  Learning  or  teaching  these  things  are  for- 
bidden in  almost  identical  terms  to  the  Bhikkhunis  in  the  Bhik- 
khuni-vibhahga,  Pa&ttiyas  XLIX  and  L. 


V,  34)  !•      ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         153 

1  You  are  not,  O  Bhikkhus,  when  one  has  sneezed, 
to  call  out,  "  Long  life  to  you."  Whosoever  does 
so,  shall  be  guilty  of  a  dukka/a  V 

Now  at  that  time  people  said  to  the  Bhikkhus 
when  they  sneezed,  '  Long  life  to  your  reverence ! ' 
and  the  Bhikkhus,  fearing  to  offend,  gave  no  reply. 
The  people  murmured,  were  annoyed,  and  were 
indignant,  saying,  '  How  can  the  Sakya-puttiya 
Samaras  omit  to  reply  when  people  say,  "  Long  life 
to  your  reverence?'" 

They  told  this  matter  to  the  Blessed  One. 

'  Laymen,  O  Bhikkhus,  are  given  to  lucky  phrases2. 
I  allow  you,  O  Bhikkhus,  to  reply,  "  May  you  live 
long!"  to  laymen  who  say  to  you,  "  Long  life  to 
your  reverence !"' 


34. 

i.  Now  at  that  time  the  Blessed  One  when, 
surrounded  by  a  great  assembly,  he  was  preaching 
the  Dhamma,  was  seated.  And  a  certain  Bhikkhu, 
who  had  eaten  onions,  sat  down  apart,  thinking, 
'  Let  not  the  Bhikkhus  be  annoyed3!' 

The  Blessed  One  saw  that  Bhikkhu  sitting  apart ; 
and  on  seeing  him,  he  said  to  the  Bhikkhus,  '  Why 
now,  O  Bhikkhus,  is  that  Bhikkhu  seated  apart  ? ' 

'  This  Bhikkhu,  Lord,  has  eaten  onions,  and  has 

1  This  story  forms  the  Introductory  Story  also  to  the  Gagga 
Gataka  (No.  155  in  FausbolPs  edition).    On  the  superstition  here 
condemned,  see  Dr.  Morris's  remarks  in  the  '  Contemporary  Review ' 
for  May,  1881. 

2  Gihi  bhikkhave  mahgalika. 

3  Vyabahiwsu  is  for  vyabadhiwsu.     See  p.  320  of  the  edition 
of  the  text. 


1 54  tfULLAVAGGA.  V,  34,  2. 

seated  himself  apart  in  order  not  to  annoy  the 
Bhikkhus.' 

'  But  ought,  O  Bhikkhus,  anything  to  be  eaten, 
that  will  cause  the  eater  to  keep  away  from  such 
a  preaching  of  the  Dhamma  as  this  ?' 

'  No,  indeed,  Lord.' 

'  You  are  not,  O  Bhikkhus,  to  eat  onions.  Who- 
soever does  so,  shall  be  guilty  of  a  dukka/a1.' 

2.  Now  at  that  time  the  venerable  Sariputta 
had  wind  in  his  stomach.  And  the  venerable  Maha 
Moggallana  went  up  to  the  place  where  the  vener- 
able Sariputta  was,  and  when  he  had  come  there, 
he  said  to  the  venerable  Sariputta  : 

*  How  did  you  formerly,  friend  Sariputta,  get 
relief,  when  you  had  wind  in  the  stomach  ?' 

I  By  eating  onions,  my  friend  V 

They  told  this  matter  to  the  Blessed  One. 

I 1  allow  you,  O  Bhikkhus,  to  eat  onions  on  ac- 
count of  disease.' 


35. 

i.  Now  at  that  time  the  Bhikkhus  made  water 
here  and  there  in  the  Arama,  and  the  Arama 
was  defiled. 

They  told  this  matter  to  the  Blessed  One. 

(  I  allow  you,  O  Bhikkhus,  to  make  water  at  one 
side  (of  the  Arama).' 

1  There  is  a  similar  rule  for  the  Bhikkhunis  in  the  Bhikkhuni- 
vibhahga,  Pa/ittiya  I.     So  also  onions  are  mentioned  among  the 
things  a  train  Bhikkhu  may  not  accept  (Ayaranga  Sutta  II,    i, 

8,  13)- 

2  It  is  gruel  of  various  kinds  that  is  prescribed  for  this  malady 
in  Mahavagga  VI,  16,  3-17,  2. 


V,  37»  !•       ON  THE  DAILY  LIFE  OF  THE  BHIKKHUS.         155 

The  Arama  became  offensive 

[The  rest  of  this  chapter  is  scarcely  translateable. 
It  records  in  like  manner  the  various  sanitary  diffi- 
culties which  arose  from  the  living  together  of  a 
number  of  Bhikkhus.  Each  such  difficulty  is  quite 
solemnly  said  to  have  been  reported  to  the  Blessed 
One,  and  he  is  said  to  have  found  a  way  out  of  it. 
The  result  of  the  whole  is,  that  the  building  of 
privies  is  enjoined,  and  all  the  contrivances,  such  as 
seats,  doors,  steps,  plastering,  &c.,  already  men- 
tioned with  respect  to  the  bath-room,  above,  V,  14, 
are  here  repeated  verbatim  1.] 


36. 

Now  at  that  time  the  ^Oabbaggiya  Bhikkhus 
followed  evil  practices  such  as  these — they  used  to 
plant  [&c.,  word  for  word  as  in  the  long  list  at  I,  13, 
i,  2,  down  to  the  end]. 

They  told  this  matter  to  the  Blessed  One. 

'You  are  not,  O  Bhikkhus,  to  follow  manifold  evil 
practices.  Whosoever  does  so,  shall  be  dealt  with 
according  to  the  law.' 


37. 

i.  Now  at  the  time  when  the  venerable  Kassapa 
of  Uruve/a  went  forth  (from  the  world),  much  pro- 
perty in  brass  and  wood  and  earthenware  came 
into  the  possession  of  the  Sawgha2.  And  the 

1  For  some  of  the  details,  compare  Mahavagga  V,  8,  3,  and 
Mahavagga  I,   25,  i9=Aullavagga  VIII,   i,  5,  and  .Sfullavagga 
VIII,  9  and  10. 

2  See  Mahavagga  I,  20,  19-21. 


156  OTLLAVAGGA.  V,  37,  I. 

Bhikkhus  thought,  'What  kinds  of  brass  ware — of 
wooden  things — of  earthenware 1 — has  the  Blessed 
One  allowed,  and  what  kinds  has  he  not  allowed  ?' 

They  told  this  matter  to  the  Blessed  One. 

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

'  I  allow  you,  O  Bhikkhus,  all  kinds  of  brass  ware, 
except  weapons  2 — all  kinds  of  wooden  things,  except 
divans 3,  and  long-armed  chairs 3,  and  bowls 4,  and 
shoes  5, — and  all  kinds  of  earthenware,  except  ka- 
takas 6,  and  large  earthen  vessels  to  be  used  as 
huts  to  live  in7/ 


Here  ends  the  Fifth  Khandhaka,  on 
minor  details. 


1  See  ^ullavagga  VIII,  3,  i. 

2  Paharawatthaw  kataw  paharawi  ti  vu^ati.     Yassa  kassa  k\ 
avudha-sawghatass'  etaw  adhiva/£ana#z  (B.). 

3  See  Mahavagga  V,  10,  4,  5. 

4  See  Aullavagga  V,  8,  2. 
6  See  Mahavagga  V,  6,  4. 

6  On  this  word  see  our  note  above  at  V,  22,  i. 

7  This  is  the  only  one  of  the  things  here  mentioned  not  re- 
ferred to  in  previous  rules.     Buddhaghosa  says,  Kumbha -karika 
ti  Dhaniyass'  eva  sabba-mattikamaya-ku/i  vu^ati.     The  story  of 
Dhaniya  is  given  in  the  text  of  the  Vinaya,  vol.  iii,  pp.  42  and 
following. 


VI,  1,2.  ON    DWELLINGS   AND   FURNITURE.  157 


SIXTH    KHANDHAKA. 
ON   DWELLINGS   AND    FURNITURE. 

1. 

1.  Now  at  that  time  the  Blessed  Buddha1  was 
staying   at    Ra^agaha    in   the    Ve/uvana,    in    the 
Kalandaka   Nivapa 2.     And  at   that   time   no    per- 
mission had   been  given   to  the   Bhikkhus    by  the 
Blessed   One   with   respect   to  dwellings.     So   the 
Bhikkhus  dwelt  now  here,  now  there — in  the  woods, 
at  the  foot  of  trees,  on   hill-sides,  in   grottoes,    in 
mountain   caves,  in  cemeteries,  in  forests,  in  open 
plains,  and  in  heaps  of  straw.     And  at  early  morn 
they  came  in  from  this  place  or  from  that  place— 
from  the  woods  (&c.,  as  before)  decorous  in  their 
walking  and  turning,  in  their  looking  on  or  looking 
round,  in  stretching  out  their  arms  or  in  drawing 
them  back,  with  eyes   cast  down,  and  dignified    in 
deportment 3. 

2.  Now  at  that  time  the  Se#/£i  of  Ra^ragaha  went 
at  early  morn  to  his  garden.     And  the    Se///£i    of 

1  Our  readers  will  have  noticed  that  the  phrase  at  the  beginning 
of  each  Khandhaka  is  '  the  Blessed  Buddha,'  and  not  merely  '  the 
Blessed  One.'     It  recurs  besides  only  in  the  constantly-repeated 
paragraph   'The    Blessed   Buddha  rebuked   them,   saying,    &c.' 
(see,  for  instance,  ^Tullavagga  I,   i,   2,  where  the  connection  is 
given  in  full). 

2  Compare  the  note  on  Mahavagga  III,  i,  i. 

3  So  also  Mahavagga  I,  23,  2,  and  frequently  in  the  Suttas. 


158  tfULLAVAGGA.  VI,  I,  3. 

Rafagaha  saw  those  Bhikkhus  coming  in  from  this 
place  and  from  that  place,  from  the  woods  (&c.,  as 
in  $  i,  down  to  the  end),  and  on  seeing  them  he 
took  pleasure  therein 1.  And  the  Se///&i  of  Ra^a- 
gaha  went  up  to  those  Bhikkhus,  and  said  to  them  : 

'  If,  Sirs,  I  were  to  have  dwellings  erected  for 
you,  would  you  take  up  your  abode  in  those 
dwellings  ?' 

'  Not  so,  O  householder.  Dwellings  have  not 
been  allowed  by  the  Blessed  One.' 

1  Then,  Sirs,  ask  the  Blessed  One  about  it,  and 
let  me  know.' 

*  Very  well,  O  householder,'  said  they,  in  assent 
to  the  Se^i  of  Ra^agaha.     And  they  went  up  to 
the  Blessed  One,  and  saluted  him,  and  took  their 
seats  on  one  side.     And  when  they  were  so  seated, 
they  said  to  the  Blessed  One  : 

'  The  Se///£i  of  Ra^agaha,  Lord,  wishes  to  have 
dwellings  erected  for  us.  What,  Lord,  should  be 
done?' 

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

*  I  allow  you,  O  Bhikkhus,  abodes  of  five  kinds — 
Vihiras,  Ad^/£ayogas,  storied  dwellings,   attics, 
caves  V 

3.  Then  those  Bhikkhus  went  up  to  the  Settki  of 
Ra/agaha,  and  said  to  him  :  '  The  Blessed  One, 
Sir,  has  allowed  us  dwellings  ;  do,  therefore,  what 
seemeth  to  thee  good.'  And  the  Se^i  of  Rafagaha 
had  sixty  dwelling-places  put  up  in  one  day. 

1  So  also  of  Bimbisara  in  the  Gataka  Commentary,  I,  66. 

2  Buddhaghosa's  note  on  these  paw^alendni  has  already  been 
given  in  our  note  above,  Mahavagga  I,  30,  4. 


VI,  I,  g.  ON    DWELLINGS    AND   FURNITURE.  159 


4.  And  when  the  Se^i  of  Ra^agaha  had  com- 
pleted those    sixty  dwelling-places,  he  went  up  to 
the  place  where  the  Blessed  One  was,  and  [invited 
him   and  the    Bhikkhu  Sa^gha   for   the    morrow's 
meal  ;   and   so   on,    as    usual  1,    down    to    the   time 
when,  after  the  meal,  the  Se///zi]  said  to  the  Blessed 
One: 

'  I  have  had,  Lord,  these  sixty  dwelling-places 
made  for  the  sake  of  merit,  and  for  the  sake  of 
heaven.  What  am  I  to  do,  Lord,  with  respect  to 
them?' 

*  Then,  O  householder,  dedicate  2  these  sixty 
dwelling-places  to  the  Sawgha  of  the  four  directions, 
whether  now  present,  or  hereafter  to  arrive.' 

'  Even  so,  Lord  !'  said  the  Se/Mi  of  Ra^agaha,  in 
assent  to  the  Blessed  One,  and  he  dedicated  those 
sixty  dwelling-places  to  the  use  of  the  Sa^gha  of 
the  four  directions  whether  present  or  to  come  3.' 

5.  Then  the    Blessed  One   gave   thanks   to   the 
i  of  Ra^agaha  in  these  verses  4  : 

Cold  he  wards  off  and  heat,  so  also  beasts  of 

prey, 
And  creeping  things  and  gnats,  and  rains  in 

the  wet  season. 
And  when   the   dreaded  heated  winds   arise, 

they  are  kept  off. 


1  See,  for  instance,  Mahavagga  VI,  30,  or  Aullavagga  V,  27. 

2  Literally,  'establish'  (pa/i/Mapehi). 

3  This  formula  of  dedication  has  been  constantly  found  in  rock- 
inscriptions  in  India  and  Ceylon  over  the  ancient  cave-dwellings  of 
Buddhist  hermits.     See  Rh.  D.  in   the    'Indian   Antiquary'  for 
May,  1872. 

*  The  following  verses  recur  below  at  VI,  9,  2  ;  and  also  in 
that  connection  in  the  (rataka  Commentary,  I,  93. 


160  OTLLAVAGGA.  VI,  i,  2. 

2.  To  give  Viharas  to  the  Sa^gha,  wherein  in 

safety  and  in  peace 

To   meditate    and  think  at  ease,  the  Buddha 
calls  the  best  of  gifts. 

3.  Let  then  the  able  man,  regarding  his  own  weal, 
Have   pleasant    monasteries   built,   and   lodge 

there  learned  men  1. 

4.  Let  him  with  cheerful  mind  give  food  to  them, 

and  drink, 

Raiment,  and  dwelling-places,  to  the   upright 
in  heart. 

5.  Then  shall  they  preach  to  him  the  Truth— 
The  Truth  dispelling  every  grief — 
Which  Truth  when  here  that  man  perceives 
He  sins  no  more,  and  dies  away 2 !' 

And  when  the  Blessed  One  had  given  thanks  to 
the  Se/Mi  of  Ra^agaha  in  these  verses,  he  rose 
from  his  seat,  and  departed  thence. 


2. 

i.  And  the  people  heard,  saying,  'Viharas  have 
been  allowed  by  the  Blessed  One/  And  they 
built  Viharas  zealously.  Those  Viharas  had  no 
doors  3,  and  snakes,  scorpions,  and  centipedes  got  in. 

1  This  verse  forms  the  subject  of  one  of  the  'Questions   of 
Milinda'  (ed.  Trenckner,  p.  211). 

2  The  above  verses  may  have  stood  originally  in  a  different  con- 
text from  that    in  which  they  have  been  handed  down,  as  the 
opening  phrase  sitazrc  pa/ihanti  would  be  more  intelligible  if  the 
word  viharo  occurred  in  the  immediately  preceding  clause. 

3  Kava/a.     This  is  the  special  word  for  door.     Dvara  often 
roughly  translated  door,  is  not  really  '  door/  but  (  door- '  or  '  gate- 
way/  with  special  reference  to  the  aperture  and  not  to  that  by 
which  the  aperture  could  be  closed.     The   latter  word  is   also 


VI,  2,  i.  ON    DWELLINGS    AND    FURNITURE.  l6l 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  door1.' 

They  made  holes  in  the  wall,  and  tied  the  door  on 
with  string  or  with  creepers,  These  were  eaten  by 
mice  and  white  ants  ;  and  when  the  things  by  which 
the  doors  had  been  tied  on  had  been  eaten  away, 
the  doors  fell. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  door-posts  and  lintel,  hollow 
like  a  mortar,  for  the  door  to  revolve  in,  and  pro- 
jections to  the  door  for  it  to  revolve  on.' 

The  doors  would  not  come  to. 

'  I  allow,  O  Bhikkhus,  a  hole  to  pass  a  string 
through  with  which  to  pull  the  door  to,  and  a  string 
for  that  purpose.' 

The  doors  could  not  be  made  fast2. 

' 1  allow,  O  Bhikkhus,  rings  on  the  door  for  the 
bolt  to  work  along  in,  blocks  of  wood  fixed  to  the 
edge  of  the  door-post  and  containing  a  cavity  for 
the  bolt  to  go  into,  a  pin  to  secure  the  bolt  by,  and 
a  bolt/ 

Now  at  that  time  the  Bhikkhus  were  not  able 
to  open  the  door. 

They  told  this  matter  to  the  Blessed  One. 

different  from  '  door/  in  that  it  is  never  used  for  the  entrance  into 
an  inner  chamber.  It  is  always  the  outer  entrance  (and  the  en- 
trance at  the  front  as  distinguished  from  the  entrance  at  the  back) 
of  a  house,  or  one  of  the  principal  entrances  to  a  walled  town  or 
village.  See,  for  instance,  Pa/£ittiya  XIX ;  A"ullavagga  VIII,  5,  i, 
VIII,  8,  i  ;  £ataka  I,  63,  114,  346,  361,  II,  63,  140. 

1  On  this  and  the  following  details,  compare  V,  14,  3,  and  the 
notes  there. 

5  Thakiyanti:    literally,    'covered,    or    stopped,    up.'      The 
same  word  is  used  at  TTullavagga  VIII,   i,  5,  of  closing  up  the 
lattices  mentioned  in  the  next  section  (VI,  2,  2). 
[20]  M 


1 62  JHJLLAVAGGA.  VI,  2,  2. 

'  I  allow,  O  Bhikkhus,  key-holes,  and  keys  of  three 
kinds — bronze  keys,  and  keys  of  hard  wood,  and 
keys  of  horn/ 

When  anybody  unlocked  them l,  and  entered, 
the  Viharas  became  unprotected. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  yantaka,  and  a  pin  to  it2.' 

2.  Now  at  that  time  the  Viharas  were  thatched; 
and  in  the  cold  season  they  were  cold,  and  in  the 
hot  season  hot. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  cover  them  (with 
skins) 3,  and  to  plaster  them  within  and  without.' 

Now  at  that  time  the  Viharas  had  no  windows, 
and  they  were  bad  for  the  eyes,  and  had  a  dis- 
agreeable odour. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  windows  of  three  kinds- 
windows  made  with  railings 4,  windows  made  with 
network 5,  and  windows  made  with  slips  of  wood 6.' 

1  Uggha/etva,  an  expression  used  in  VIII,  i,  i  of  undoing  the 
bolt  (gha/ika)  just  referred  to. 

2  Yantakaw  su>£ikaw,  which  is  the  only  expression  here  used 
which  has  not  already  occurred  above  at  V,  14,  3.     Buddhaghosa 
says,  Yantaka-su/£ikan  ti  ettha  yaw  yaw  ^anati  taw  taw  yanta- 
kaw.     Tassa  vivara-su/£Ikaw  kufi/£ikaw  katuw  va//ati. 

8  See  the  note  at  V,  14,  3. 

4  Vedika-vatapanaw  nama  /fcetiye  vedika-sadisaw  (B.).     See 
our  note  on  vedika  above,  V,  14,  2.     These  windows  or  lattices 
are  mentioned  in  Aullavagga  VIII,  i,  5;  Mahavagga  I,  25,  18. 

5  Gala-vatapanaw    nama    ^alaka-baddhaw    (B.).       Galam, 
literally  '  net/  is  given  as  a  word  for  '  window '  at  Abhidhana- 
ppadipika,  verse  216.     The  expression  probably  corresponds  to 
our  'lattice/  and  does  not  mean  that  an  actual  net  was   used. 
Compare  the  Anglo-Indian  '  jalousie.' 

6  Salaka-vatapanaw  nama  thambhaka-vatapanaw  (B.). 


VI,  2,  3-          ON    DWELLINGS    AND    FURNITURE.  163 

Squirrels  and  bats l  entered  through  the  opening 
for  the  window. 

'  I  allow,  O  Bhikkhus,  window-blinds  (or  curtains)2,' 

The  squirrels  and  bats  still  got  in  through  the 
interstices  between  the  blind  (and  the  wall). 

'  I  allow,  O  Bhikkhus,  shutters,  and  rolls  or  bags 
(to  fill  up  interstices  with) 3. 

3.  Now  at  that  time  the  Bhikkhus  slept  on  the 
floor,  and  both  their  limbs  and  their  robes  became 
dirty. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  mats  made  of  grass.' 

The  mats  were  eaten  by  mice  and  white  ants. 

*  I  allow,  O  Bhikkhus,  a  solid  bench  or  divan 
(built  up  against  the  wall  of  a  room,  or  under 
the  verandah  against  the  outside  wall  of  the 
house)  4. 


sibly  this  means  with  slips  of  wood  arranged  horizontally  as  in  our 
Venetian  blinds. 

1  Vagguliyo.     This  habit  of  the  bat  and  its  harmlessness  are 
referred   to   in   Milinda  Pawha,  p.   404.     Compare   the    Sanskrit 
valguli. 

2  ^akkalikan  ti.     Ettha   /£olaka-pada-pu?U'^anaw   bandhituoz 
anug-anami  ti  attho  (B.).     The  word  /£akkali  occurs  below,  VI, 
19,  probably  in  the  sense  here  meant. 

3Vatapana-bhisiti  vatapana-pamawena  bhisim  katva  bandhi- 
tum  anu^anami  ti  attho  (B.).  Probably  like  the  sand-bags  used  in 
England  to  keep  out  draughts.  On  the  use  of  the  word  in  other 
connections,  see  our  note  on  Mahavagga  VIII,  13,  i,  and  the 
Old  Commentary  on  Pa&ttiya  XIV  (where  five  kinds  are  named) 
with  the  Kankha-vitara«i  on  the  last  passage  quoted  by  Minayeff, 
p.  86. 

4  Mi^im.  See  the  note  on  V,  9,  4.  Native  huts  in  Ceylon 
always  have  such  solid  benches  (of  brick  or  mud  covered  with 
plaster)  built  up  against  the  wall  under  the  verandah :  and  they 
are  commonly  used  as  sleeping-places  for  the  unmarried  males 

M  2 


1 64  JTULLAVAGGA.  VI,  2,  3. 

On  the  solid  bench  their  limbs  ached. 

'  I  allow,  O  Bhikkhus,  bedsteads  made  of  laths 
of  split  bamboo  V 

Now  at  that  time  a  bier-like  masaraka2  bed- 
stead— a  masaraka  chair — a  bier-like  bundika- 
baddha3  bedstead — a  bundikabaddha  chair — a 
bier-like  kulira-padaka4  bedstead — a  kulira-pa- 
daka  chair — a  bier-like  aha/£^a-padaka5  bedstead 
—  an  aha/£/£a-padaka  chair — had  come  into  the 
possession  of  the  Sa/^gha. 


in  the  house.  Wasksu/uwa  Subhuti  has  this  in  his  mind  in  the 
explanation  he  gives  in  English  of  vedika  (Abhidhana-ppadipika, 
verse  222),  though  he  applies  it  to  the  wrong  word. 

1  Bidala-maw^akaw    nama    vetta-maw/fcaw,    ve/u-vilivahi   va 
vita#z  (B.).     The  word  occurs  in  the    Gataka  Commentary  I,   9, 
lines  26,  34.     Compare  the  Sanskrit  bidala  and  vidala. 

2  Masarako,  on  which  Buddhaghosa  says  nothing  here;  but  on 
the  Old  Commentary  to  the   i4th   Pa/£ittiya,   where  all  the  four 
words   in  this  paragraph  also  occur,   he  has  the  following  note 
(see  Minayeff,  p.  68):  Masarako  ti  man^a-pade  vig^itva  tattha 
a/aniyo  pavesetva  kato — just  the  opposite  therefore  of  aha^a- 
padako  below.     On  a/ani,  compare  our  note  to  the  8yth  Pa£it- 
tiya.     The  four  names  recur,   of  chairs  only,   in  the   Old  Com- 
mentary on  the  8 yth  and  88th  Pa^ittiyas. 

3  Buddhaghosa,    loc.    cit.,    says,    Bundikabaddho    ti    a/anihi 
ma^a-pade    ^/awsapetva    pallanka-sawkhepeaa    kato.     The    first 
word,  bundika,  may  mean  a  small  bolt. 

*  Kulira-padako  ti  assa-me;/</adinaw  pada-sadisehi  padakehi 
kato :  yo  va  pana  ko/£i  vahka-padako  ayaw  kulira-padako  (B.  loc. 
cit.).  A  bedstead  or  chair  with  curved  or  carved  legs,  especially 
when  carved  to  represent  animals'  feet.  Kulira  is  a  crab. 

5  Aha/£/£a-padako  ti.  Ayam  pana  aha^a-padako  nama  man^o 
ahge  vigo^itva  kato  hotiti  evaw  parato  paliyaw  yeva  vutto.  Tasma 
a/aniyo  vi^/^itva  tattha  pada-sikha^z  pavesetva  upari  a«im  datva 
kata-ma?U'O  ahaH'a-padako  ti  veditabbo  (B.  loc.  cit.).  This  is  in 
agreement  with  the  Old  Commentary  on  the  i8th  Pa£ittiya  in 
which  this  word  already  occurs.  Compare  aha/l'/£a  in  the  Aya- 
ranga  Suya  II,  i,  i,  2,  II,  i,  10,  6. 


VI,  2,  4-  ON    DWELLINGS    AND    FURNITURE.  165 

They   told   this    matter   (in    each    case)    to    the 
Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  (each  of  these  things).' 
4.   Now  at   that   time   a   rectangular  chair l — an 

arm-chair2 — a  sofa3 — a  sofa  with  arms  to  it4 — a 
state  chair 5 — a  cushioned  chair 6 — a  chair  raised  on 
a  pedestal 7 — a  chair  with  many  legs  8 — a  board  (to 
recline  on) 9 — a  cane-bottomed  chair  10 — a  straw- 
bottomed  chair — had  come  into  the  possession  of 
the  Sa^gha. 

They   told   this    matter   (in    each    case)   to    the 
Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  (each  of  these  things).' 


Asandiko.    Buddhaghosa  says,  Asandako  (sic)  ti  ^aturassa- 
m  vu^ati.     An  asandi  (cushioned  chair)  is  forbidden  at  Ma- 
havagga  V,  10,  4. 

2  U/££aka;;z  pi  asandikan  ti  va^anato  ekato-bhagena  digha- 
piMam  eva  hi  a/Mangula-padakaw  va//ati  (B.). 

3  Sat  tan  go   nama   tisu   disasu   apassayaw  katva  ma/Uo  (B.). 
On  apassaya/K,  compare  note  9. 

4  U££ako  pi  sattahgo.     Compare  note  2. 

5  Bhadda-pi/Aan   ti   vetta-mayaw  pithaw  vu££ati   (B.).     We 
follow  Bohtlingk-Roth  sub  voce  bhadra-piMa. 

6  Pi//^ika  ti  pilotika-baddhaw  pitham  eva  (B.).     Childers  says 
'bench,  stool.'     Compare  Sanskrit  piMaka  (in  the  addenda  to 
the  Petersburg  Dictionary). 

7  E/aka-p&daka-pfMam    nama    daru-pa//ikaya    upari    pade 
//^apetva  bho^ana-phalaka/^z  viya  kata-pi//^aw  vu^ati  (B.). 

8  Ama/aka-vaw/ika-pi/^aw    nama    ama/akakarena   yogitaw 
bahu-pada-pi/^am   (B.).     Compare   talava«/a  at  V,   22,   2,   and 
tala-vaw/aka  at  V,  29,  4. 

9  Phalakaw.     Compare  apassena-phalakaw  at  Mahavagga 
I,  25,  12,  and  below,  A^ullavagga  VI,  20,  2. 

10  Kokkhzm    nama   vakamayaw   va    usiramaya/w   va    mu^a- 
mayaw  va  babba^amaya/w  va  anto  sawve/^etva  baddhaw  hoti,  says 
the  Old  Commentary  on  the  i4th  Pa&ttiya.     Buddhaghosa  gives 
here  the  same  explanation,  omitting  vaka. 


1 66  XTLLAVAGGA.  VI,  2,  5. 

5.  Now  at  that  time  the  jOabbaggiya  Bhikkhus 
slept  on  lofty  beds. 

People  coming  on  a  visit  to  the  Vihara,  when 
they  saw  them,  murmured,  &c.,  saying,  *  Like  those 
who  still  live  in  the  pleasure  of  the  world/ 

They  told  this  matter  to  the  Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  sleep  on  lofty  beds. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka^a  V 

Now  at  that  time  a  certain  Bhikkhu,  when  sleep- 
ing on  a  low  couch,  was  bitten  by  a  snake  2. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  supports  to  your 
bedsteads  V 

Now  at  that  time  the  Av^abbaggiya  Bhikkhus  used 
lofty  supports  to  their  bedsteads,  and  rocked  them- 
selves with  these  bedstead  supports,  backwards  and 
forwards  4. 

*  You  are  not,  O  Bhikkhus,  to  use  lofty  supports 
to   your   bedsteads.     Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.     I  allow  you  such  supports  up 
to  eight  inches  in  length.' 

6.  Now   at  that  time   a  quantity  of  string   had 
come  into  the  possession  of  the  Sa;^gha. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  weave  (a  texture 
of  string  across)  the  bedstead.' 

Much  string  was  taken  up  by  (passing  it  round) 
the  sides  of  the  bedstead. 


1  Compare   the    8th   J^ula   Sila   (Rh.   D.'s    'Buddhist    Suttas,' 
p.  191). 

2  Compare  Aullavagga  V,  6. 

3  Mar?£a-pa/ipadakaw  mentioned  in  Mahavagga  I,  25,  16. 

4  Pavedhenti.     The  reading  is  doubtful,  but  the  suggestion 
at  p.  321  of  the  text  must  be  withdrawn. 


VI,  2,  6.          ON    DWELLINGS    AND    FURNITURE,  167 

*  I  allow  you,  O  Bhikkhus,  to  pierce  the  sides  of 
the  bedstead,  and  thus  to  weave  the  string  across 
and  across  V 

A  cloth  had  come  into  their  possession. 

*  I  allow  you,  O  Bhikkhus,  to  use  it  as  a  carpet  V 
A   mattress  stuffed  with  cotton 3  had  come  into 

their  possession. 

1 1  allow  you,  O  Bhikkhus,  to  comb  out  the  cotton, 
and  make  the  cotton  up  into  pillows  4  if  it  be  of 
any  of  these  three  kinds — cotton  produced  on  trees, 
cotton  produced  on  creepers,  cotton  produced  from 
Po/aki-grass.' 

Now  at  that  time  the  A^abbaggiya  Bhikkhus 
made  use  of  pillows  half  the  size  of  a  man's  body. 

People  who  came  on  a  visit  to  the  Vi haras  mur- 
mured, &c.,  on  seeing  this,  saying,  *  Like  those  who 
still  enjoy  the  pleasures  of  the  world.' 

1  A/Map  adaka#z  vetum.     Buddhaghosa  says  nothing,  either 
here  or  at  Mahavagga  VIII,   21,  where  the   word   also    occurs. 
A///zapada-///zapana  at  <7ataka  II,  5,  14,  is  a  mode  of  dressing  the 
hair,  probably  in   broad  plaits  crossing  each  other  so   as   to   re- 
semble the  squares  of  a  chessboard. 

2  Or  'rug.'     ^Tilimika    ti    nama    parikammakataya   bhumiya 
£Aavi-sa0zrakkhanattha"ya    atthara«aw    vu^ati    (B.).      It    is    pro- 
bably the  same  word  as,  or  connected  with,  £imilika,  used  by 
Buddhaghosa  in  note  5  on  Mahavagga  VII,  i,  5,  and  explained 
by  him  (in  MinayefF,  p.  87,  line  5)   as   tala-pa«wadihi  kata. 
Both  words  are  possibly  diminutives  of  £ola,  and  it  is  not  im- 
probable that  the  reading  should  be  /fcilimika  in  both  cases,  as 
Buddhaghosa   so   spells    the   word  again  in  his   note  below  on 

VI,   2,   7. 

3  Tulikd.     This   is   undoubtedly    what   is   meant   to   be    for- 
bidden in  §  5  of  the  Ma^Aima  Sila,  although   Grimblot,  '  Sept 
Suttas  Palis/  p.  9,  reads  kulika/ra.     See  Mahavagga  V,  10,  4. 

4  Compare  IV,  4,  4,  VIII,  i,  3,  where  such  pillows  are  men- 
tioned among  the  ordinary  belongings  of  a  Vihara.     The  present 
rule  is  repeated  below  in  VI,  14. 


1 68  tfULLAVAGGA.  VI,  2,  7. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  make  use  of  pillows 
half  the  size  of  a  man's  body.  Whosoever  does  so, 
shall  be  guilty  of  a  dukka/a.  I  allow  you,  O 
Bhikkhus,  to  have  pillows  the  size  of  a  man's  head.' 

7.  Now  at  that  time  there  was  a  festival  on  a 
high  place l  at  Ra^agaha.  The  people  provided  for 
the  use  of  high  officials  bolsters  stuffed  with  wool, 
or  cotton  cloth,  or  bark,  or  grass,  or  leaves.  When 
the  festival  had  been  held  they  tore  open  the  covers 
of  skin  and  carried  them  off.  And  the  Bhikkhus 
saw  much  wool,  and  cotton  cloth,  and  bark,  and 
grass,  and  leaves  thrown  away  on  the  spot  where 
the  festival  had  been  held ;  and  on  seeing  this,  they 
told  the  matter  to  the  Blessed  One. 

'  I  allow,  O   Bhikkhus,  bolsters  2  of  five  kinds— 
those  stuffed  with  wool,  or  cotton  cloth,  or  bark,  or 
grass,  or  talipot  leaves.' 

Now  at  that  time  a  bed  coverlet  had  come  into 
the  possession  of  the  Sawgha. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  cover  a  bolster 
with  it.' 

Now  at  that  time  the  Bhikkhus  folded  up  bed 
bolsters  on  to  chairs  3,  and  chair  bolsters  on  to  bed- 
steads, and  the  bolsters  came  to  pieces. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  chairs  and  bedsteads 
covered  (with  upholstered  cushions  to  fit  them).' 

1  Giragga-sama^o.     See  our  note  above  on  V,  2,  6. 

2  Bhisi.     See  the  note  on  this  word  at  Mahavagga  VIII,  13,  i. 

3  Buddhaghosa  says  here  maw^a-bhisi/rc  piMe  sawharanti  ti 
ma?Ua-pJL/£e   attharanti   attharanatthaya    haranti    ti   yu^-ati   (B.)t 
On  this  use  of  sa#zharati  compare  above,  V,  n,  7. 


VI,  2,  7-  ON    DWELLINGS    AND    FURNITURE.  169 

They  covered  the  bedsteads  and  chairs  without 
putting  a  cloth  beneath  them1,  and  the  stuffing 
came  out  from  below. 

'  I  allow  you,  O  Bhikkhus,  first  to  spread  out 
a  cloth  under  the  bedsteads  or  chairs,  and  then  to 
upholster  them.' 

They  tore  off  the  coverings  2,  and  took  them  away. 

'  I  allow  you,  O  Bhikkhus,  to  bespatter  (the 
coverings  with  dye) 3.' 

They  still  took  them  away. 

' 1  allow  you,  O  Bhikkhus,  to  use  coverings 
coloured  in  patches4.' 

They  still  took  them  away. 

*  I  allow  you,  O  Bhikkhus,  to  colour  the  coverings 
in  patches  only  the  size  of  a  man's  hand  5/ 

1  Ullokaw    akaritva    hettha    X'ilimikaw    adatva    (B.).       The 
word  occurs  again  at  Mahavagga  I,  25,  15  =  A"ullavagga  VIII, 
i,  3,  where  cobwebs  are  to  be  removed  with  a  cloth  (ulloka!). 

2  Khwim ;    but   perhaps   not   necessarily  of  leather.     See   the 
commencement  of  this  section. 

3  So  that  the  coverings  would  be  useless   for  other  purposes. 
The  Pali  word  is  positu///,  which  Buddhaghosa  explains  thus — • 
hesitun    ti    (so    the    Berlin    IMS.)    ra^anena   va    haliddhaya    va 
upari  pusitani  datuw.     The  word  is  evidently  connected  not  with 
the  root  push,  but  with   the   roots  prz'sh    and  prush,  'to   be- 
spatter;' and  is  the  same  as  phositun  at  Mahavagga  VI,  14,  5, 
which  is  probably  the  better  reading  of  the  two. 

4  Bhatti-kammaw.     The    meaning  is   doubtful,   because    the 
reading  is  uncertain.     Buddhaghosa  says,  Bhitti-kamman  ti  (sic) 
bhisi-^aviya    upari    bhitli-kammaw.       The    word     is    probably 
analogous  in  formation  to  our  English  *  patchwork,'  though  the 
'patches'  are  not  of  pieces   of  different  coloured  stuffs,  but  of 
bits  of  different  colour  spread  over  the  same  stuff,  and  whatever 
its  meaning,  it  is  probably  the  same  word  as  bhati-kamma  at 
V,  9,  2. 

5  Again  both  reading  and  interpretation  are  open  to  question. 
Hattha-bhittin  ti  paw£angula-bhitti»i  is  all  that  Buddhaghosa 


I7O  ATLLAVAGGA.  VI,  3,  r. 

3. 

i.  Now  at  that  time  the  sleeping-rooms  of  the 
Titthiyas  were  whitewashed,  the  floors  of  their 
rooms  were  coloured  black,  and  the  walls  coloured 
with  red  chalk l.  Much  people  went  to  look  at  their 
sleeping-rooms. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  the  use  in  your  Vi haras 
of  whitewash,  black  colouring,  and  red  colouring.' 

Now  at  that  time  the  whitewash  would  not  lie  on 
to  the  rough  walls. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  apply  the  husks  of 
grain  made  up  into  little  balls  ;  and  when  you  have 
thus  removed  the  unevenness  with  your  hands  2,  to 
lay  on  the  whitewash/ 

The  whitewash  would  not  adhere. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  apply  soft  clay;  and 
when  you  have  thus  removed  the  unevenness  with 
your  hands  2,  to  lay  on  the  whitewash.' 

(Still)  the  whitewash  would  not  adhere. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  slime 3  (of 
trees)  or  of  paste4.' 

says ;  and  we  have  followed  in  our  translation  the  reading  of  the 
Sinhalese  MS.  (see  p.  321  of  the  edition  of  the  text),  which  brings 
the  word  into  connection  with  the  preceding  phrase. 

1  See  V,  n,  6,  where  all  these  words  recur. 

2  Pawikaya.     Buddhaghosa  says  nothing. 

3  Ikkasa,  on  which  we  have  nothing  to  add  to  Buddhaghosa's 
note  at  p.  321  of  the  edition  of  the  text.    It  recurs  below  again 
in  this  section. 

4  ¥\tth  a  -mad  dan   ti  pi/Ma-khalaw  (B.).     Compare    the    San- 
skrit mrz'd. 


VI,  3,  i.  ON    DWELLINGS    AND    FURNITURE.  1 7! 

Now  at  that  time  the  colouring  matter  of  red  chalk 
would  not  lie  on  the  rough  walls. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  apply  the  husks  of 
grain  made  up  into  little  balls ;  and  when  you  have 
thus  removed  the  unevenness  with  your  hands,  to 
lay  on  the  colouring  matter  of  red  chalk/ 

The  red  colour  would  not  adhere. 

' 1  allow  you,  O  Bhikkhus,  to  apply  clay  mixed 
with  the  red  powder  which  adheres  to  the  grain 
of  rice  under  the  husks1;  and  when  you  have  so 
taken  off  the  unevenness  with  your  hands  to  lay  on 
the  red  colouring  matter.' 

Still  the  red  colouring  matter  would  not  adhere. 

*  I  allow  you,  O  Bhikkhus,  the  use  of  a  paste 
made  of  mustard  seed 2,  and  of  oil  of  beeswax  V 

It  lay  on  the  wall  too  thickly  in  great  drops  4. 

'  I  allow  you,  O  Bhikkhus,  to  wipe  it  down  with  a 
cloth 5.' 

Now  at  that  time  the  black  colouring  matter  did 
not  lie  on  the  rough  ground. 

'  I  allow  you,  O  Bhikkhus,  to  apply  husks  of  grain 

1  Kuw^aka-mattikan     ti     ku«^aka-missaka-mattikaw     (B.). 
Compare  ku«</aka-puvaw   in  the   Gataka  Commentary  I,  423 
(cakes  made  of  flour  mixed  with  this  powder). 

2  Sasapa-ku//an  ti  sasapa-pi///zam.     The  word  has  occurred 
already  at  Mahavagga  VI,  14,  5,  where  the  reading  is  ku//a  in- 
stead  of  kudda   given  in  the  text  here.      The  latter  should   be 
altered  in  accordance  with  that  passage,  and  with  Buddhaghosa 
here. 

3  Sittha-telakan  ti  vilina-madhu-sitthakaw  (B.).     It  is  men- 
tioned as  used  for  hair-oil  at  -ffullavagga  V,  2,  3. 

4  A£/£ussannaw   hot!   ti   bindu/ra  binduw  hutva  ti//^ati,  says 
Buddhaghosa. 

5  ^Tolakena  payfc/fcuddharituw.     Buddhaghosa  says  pa/£/£ut- 
tharitun  ti  munkiiwn  ;  but  compare  for  the  right  form  V,  17,  i. 


1 72  tfULLAVAGGA.  VI,  3,  2. 

made  up  into  little  balls  ;  and  when  you  have  thus 
removed  the  unevenness  with  your  hands,  to  lay  on 
the  black  colouring  matter/ 

The  black  colouring  matter  would  not  adhere. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  apply  clay,  mixed 
with  (the  excrement  of)  earth-worms * ;  and  when 
you  have  thus  removed  the  unevenness  with  your 
hands,  to  lay  on  the  black  colouring  matter.' 

Still  the  black  colouring  matter  would  not  adhere. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  slime  and 
astringent  liquid  V 

2.  Now  at  that  time  the  A7^abbaggiya  Bhikkhus 
had  imaginative  drawings3  painted  on  their  Vihar as 
—figures  of  men,  and  figures  of  women. 

People,  when  they  saw  them  on  going  to  visit  the 
Vihar  as,  murmured,  &c.,  saying,  *  Like  those  who 
still  enjoy  the  pleasures  of  the  world.' 

They  told  this  matter  to  the  Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  have  imaginative 
drawings  painted — figures  of  men,  and  figures  of 


1  Ga#<fu-mattikan  ti  ga#</uppada-gutha-mattika;«  (B.). 

2  Kasavan   ti   amalaka-hari/akana/u  kasava/K   (B.).     Compare 
Mahavagga  VI,  4. 

:;  Pa/ibhana-^ittaw.  The  Bhikkhunis  were  forbidden  by  the 
4ist  Pa&ttiya  of  the  Bhikkhuni-vibhariga  to  go  and  see  such  paint- 
ings. (Sutta-vibhariga  II,  298,  where  a  picture  gallery,  K\\.t- 
agara,  belonging  to  King  Pasenadi  of  Kosala,  is  mentioned.) 
We  are  not  quite  sure  of  the  connotation  of  the  term,  which 
appears  to  imply  some  reproach.  Perhaps  it  means  '  suggestive.' 
Figures  as  such  were  not  forbidden;  and  remains  of  statues  and 
bas  reliefs  erected  in  the  Vihar  as,  illustrative  of  every-day  life,  have 
been  found  in  great  numbers.  In  the  introductory  story  to  the 
26th  Pa£ittiya  it  certainly  means  '  indecent.' 


VI,  3,  3-          ON    DWELLINGS    AND    FURNITURE.  173 

women.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.  I  allow  you,  O  Bhikkhus,  representa- 
tions of  wreaths  and  creepers  and  bone  hooks  and 
cupboards  V 

3.  Now  at  that  time  the  Viharas  had  too  low  a 
basement  (&c.,  as  in  V,  n,  6  as  to  roofing,  stairs, 
and  balustrade). 

Now  at  that  time  the  Viharas  were  crowded 
with  people 2.  The  Bhikkhus  were  ashamed  to  lie 
down  to  sleep. 

'  I  allow  you,  O  Bhikkhus,  the  use  of  curtains.' 

They  lifted  up  the  curtains  and  looked  in. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  put  up  a  lath  and 
plaster  wall  half  the  height  of  the  Vihara/ 

They  looked  on  from  over  this  half-wall. 

'  I  allow  you,  O  Bhikkhus,  to  make  inner  chambers 
of  three  kinds — chambers  in  shape  like  a  palankeen3, 
chambers  in  shape  like  a  quart  measure  4,  and  cham- 
bers on  an  upper  storey5.' 

1  All  these  words  occur  above  at  V,  n,  6,  and  V,  14,  4.     The 
meaning  of  the  two  last  is  very  doubtful.     Perhaps  it  is  intended 
that  these  should  occupy  the  space  on  the  walls  instead  of  any 
ornamentation. 

2  Alakamanda,  literally,  'like  Kuvera's  city  in  heaven.'     Bud- 
dhaghosa^  tells  us  why.     A/akamanda  ti  ekarigana  manussabhi- 
ki/fTza*.     Aki/ZTza-yakkha,  corresponding  to  this  last  word,  recurs 
in  the  standing  description  of  A/akamanda  at  Maha-parinibbana 
Sutta  V,  43  =  Maha  Sudassana  Sutta  I,  3.     The  name  of  the 
city  is  spelt  in  both  those  passages  with  /  not  1. 

3  Sivika-gabbho  ti  /feturassa-gabbho  says  Buddhaghosa. 

4  Na/ika-gabbho    ti   vittharato    dvigu^a-tiguw-ayamo    digha- 
gabbho  (B.).     That  na/ika  is  used  like  na/i  for  a  bushel  measure 
follows  from  a  comparison  of  Gataka  1, 124,  last  lines,  with  I,  126, 
line  3. 

5  Hammiya-gabbho  ti  akasa-tale  ku/agara-gabbho  muda«*/a- 


I  74  tfULLAVAGGA.  VI,  3,  4. 

Now  at  that  time  the  Bhikkhus  made  inner  cham- 
bers in  the  middle  of  small  Viharas,  and  there  was 
no  room  to  move  about  in. 

They  told  this  matter  to  the  Blessed  One. 

1  I  allow  you,  O  Bhikkhus,  to  make  the  inner 
chambers  at  one  side  of  small  Viharas,  and  in  the 
middle  of  large  ones  V 

4.  Now  at  that  time  the  lower  part  of  the  lath 
and  plaster  wall  of  the  Vihara  decayed. 

They  told  this  matter  to  the  Blessed  One. 

4 1  allow  you,  O  Bhikkhus,  buttresses  of  timber  V 

Rain  leaked  through  on  to  the  lath  and  plaster 
wall  of  the  Vihara3. 

'  I  allow  you,  O  Bhikkhus,  a  protecting  arrange- 
ment4 and  cement5/ 

Now  at  that  time  a  snake  fell  from  the  roof  on  to 
the  back  of  a  certain  Bhikkhu.  He  was  terrified, 
and  made  an  outcry6.  The  Bhikkhus,  running  up, 
said  to  that  Bhikkhu:  'Why,  Sir,  do  you  make  an 
outcry?'  Then  that  Bhikkhu  told  the  matter  to 


^^adana-gabbho  va  (B.).     Compare  our  note  on  Mahavagga  I, 

3°>  4- 

1  There  is  a  similar  injunction  at  V,  14,  3,  with  respect  to  fire- 
places in  bath-rooms. 

2  Kularika-padakaw.     See  Buddhaghosa's  note  at  p.  321  of 
the  edition  of  the  text.     The  remedy  here  is  different  from  that 
provided  in  the  similar  case,  at  V,   14,  3,  with  respect  to  bath- 
houses. 

3  On  the  use  of  ovassati  compare  V,  16,  i,  and  VIII,  3,  3. 

4  Parittana-ki/ikanti  tassa  parittanatthaw  ki/ikaw  is  all  that 
Buddhaghosa  says.     Compare  the  end  of  §  5. 

5  Uddha-sudhan  ti  va/Maka-gomayena  /fca  X'/^arikaya  ka.  sad- 
dhiw  maddita-mattikaw  (B.). 

6  Vissara/rc  akasi.     See  the  note  on  Aullavagga  VIII,  i,  i, 
where  the  whole  incident  is  similar. 


VI,  3>  5-          ON    DWELLINGS    AND    FURNITURE.  I  75 

the  Bhikkhus,  and  they  told  the  matter  to  the 
Blessed  One. 

' 1  allow  you,  O  Bhikkhus,  a  ceiling-cloth/ 

5.  Now  at  that  time  the  Bhikkhus  hung  their 
bags  at  the  feet  of  the  bedsteads,  and  at  the  feet  of 
the  chairs ;  and  they  were  gnawed  by  the  mice  and 
white  ants. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  pins  in  the  wall,  and 
bone  hooks  V 

Now  at  that  time  the  Bhikkhus  laid  aside  their 
robes  on  the  bedsteads  and  on  the  chairs,  and  the 
robes  were  torn. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  bamboos  to  hang  your 
robes  on,  and  strings  to  hang  your  robes  on  V 

Now  at  that  time  the  Viharas  had  no  verandahs, 
and  no  defences  3. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  verandahs 4,  covered 
terraces 5,  inner  verandahs 6,  and  over-hanging 


1  The  use  of  these  has  been  already  referred  to  at  V,  9,  5. 

2  These  have  already  been  allowed  in  JTullavagga  V,  n,  6,  and 
V,  14,  3.     The  license  under  the  present  rule  extends  only  to  their 
use  in  Viharas. 

3  Apa/issarana,   which   must   have   some    special,   technical, 
meaning  unknown  to  us.     Buddhaghosa  says  nothing. 

4  Alindo  nama  pamukhaw  vu^ati  (B.).     Compare  Abhidhana- 
ppadipika,  verse  218. 

5  Paghana/rc  nama  yam  nikkhamanta  £a  pavisanta  £a  padehi 
hananti.     Tassa   vihara-dvare    ubhato    ku//a#2  (?)    niharitva    kata- 
padesass'  eta#z  adhiva/fcanaw.     Paghanan  ti  pi  vu^ati  (B.). 

6  Paku//an   ti  ma^g^e  gabbhassa  samanta  pariyagaro   vu^ati. 
Paku/an  ti  pi  paMo  (B.). 

7  Osarako   ti  ana/indake  vihare   vawsaw   datva  tato  daWake 


1/6  JTULLAVAGGA.  VT,  3,  6. 

The  verandahs  were  too  public ;  and  the  Bhik- 
khus  were  ashamed  to  lie  down  in  them  to  sleep. 

1  I  allow  you,  O  Bhikkhus,  an  arrangement  in 
form  of  a  curtain  that  can  be  drawn  aside1,  or  an 
arrangement  in  form  of  a  moveable  screen  V 

6.  Now  at  that  time  the  Bhikkhus,  when  taking 
their  midday  meal   in  the  open  air,  were  troubled 
by  cold  and  heat. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  a  Service  Hall/ 

The  Service  Hall  had  too  low  a  basement  (&c., 
as  in  V,  1 1,  6,  down  to  the  end). 

Now  at  that  time  the  Bhikkhus  spread  their  robes 
out  on  the  ground  in  the  open  air,  and  they  became 
dirty. 

'  I  allow,  O  Bhikkhus,  bamboos  to  hang  robes  on, 
and  strings  to  hang  robes  in,  in  the  open  air. 

7.  The  water  became  warm. 

'  I  allow,  O  Bhikkhus,  a  water-room  and  a  water- 
shed.' 

The  water-room  had  too  low  a  basement  (&c.,  as 
in  V,  IT,  6,  down  to  the  end). 

There  were  no  vessels  for  the  water. 

1  I  allow,  O  Bhikkhus,  chank  shells  and  saucers 
for  the  water.' 

8.  Now  at  that  time  the  Vi haras  had  no  fence 
round  them. 

*  I  allow  you,  O   Bhikkhus,  to  enclose  them  with 

osaretva  kataw  ^adana-pamukha;^  (B.).     At  Gataka  III,  446,  it 
is  said  of  a  dying  man  '  niharitva  osarake  nipa^apesujw/ 

1  Sawsara«a-ki/iko   nama  /fcakkala-yutto  ki/iko  (B.).     ^ak- 
kala    should   be    compared  with  Xiakkhalika   at  VI,   2,   2,  and 
^akkhali  at  VI,  19. 

2  Uggha/ana-ki/iko,  on  which  Buddhaghosa  says  nothing. 


VI,  3,9-         ON   DWELLINGS   AND   FURNITURE.  177 

ramparts  (Pakara)  of  three  kinds — brick  walls, 
stone  walls,  and  wooden  fences.' 

There  was  no  store-room  *. 

'  I  allow,  O  Bhikkhus,  a  store-room.' 

The  store-room  had  too  low  a  basement,  and  it 
was  flooded  with  water. 

'  I  allow  you,  O  Bhikkhus,  to  make  it  with  a  high 
basement/ 

The  store-room  had  no  door. 

'  I  allow,  O  Bhikkhus,  a  door ;  with  door-posts 
and  lintel,  with  hollows  like  a  mortar  for  the  door 
to  revolve  in,  with  projections  to  revolve  in  those 
hollows,  with  rings  on  the  door  for  the  bolt  to 
work  along  in,  with  a  block  of  wood  fixed  into  the 
edge  of  the  door-post,  and  containing  a  cavity  for 
the  bolt  to  go  into  (called  the  Monkey's  Head),  with 
a  pin  to  secure  the  bolt  by,  with  a  connecting  bolt, 
with  a  key-hole,  with  a  hole  for  a  string  with  which 
the  door  may  be  closed,  and  with  a  string  for  that 
purpose  V 

Grass  and  plaster  fell  from  the  store-room. 

'  I  allow  you,  O  Bhikkhus  (&c.,  as  in  V,  14,  4, 
down  to  the  end  of  V,  14,  5,  as  to  roofing,  flooring, 
drains,  &c.).' 

9.  Now  at  that  time  the  Bhikkhus  made  fire- 
places here  and  there  in  the  Parive^a,  and  the 
Parive/za  was  covered  with  the  remains  of  the  fires3. 

1  Ko/Maka.  See  our  note  above  on  V,  14,  4,  as  to  the  various 
allied  meanings  of  this  word.  Perhaps  'gateway'  should  be 
chosen  as  the  rendering  here,  as  it  clearly  must  be  in  the  closely 
allied  passage  in  the  next  section  but  one  (§  10).  As  the  chamber 
supposed  always  to  be  built  over  the  gateway  could  be  used  as  a 
store-room,  the  difference  is  not  very  essential. 

8  The  whole  as  above  in  V,  14,  3,  where  see  the  note. 

3  Uklapo.  On  this  use  of  the  word  compare  .STullavagga  VIII.  i,  3. 
[20]  N 


178  JSTULLAVAGGA.  VI,  3,  10. 

They  told  this  matter  to  the  Blessed  One. 

6 1  allow  you,  O  Bhikkhus,  to  make  a  separate 
room  for  the  fire  at  one  side/ 

The  fire-room  had  too  low  a  basement  (&c.,  as  in 
V,  n,  6,  as  to  flooring,  stairs,  and  balustrade,  fol- 
lowed by  the  paragraph  as  to  the  door,  and  the 
facing,  as  in  V,  14,  3,  &c.). 

10.  Now  at  that  time  the  Aram  as  had  no  fences 
to  them,  and  goats  and  cattle  injured  the  plantations1. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  surround  them  with 
fencing  of  three  kinds — bamboo  fences,  thorn  fences, 
and  ditches/ 

There  was  no  gateway  (ko///£aka),  and  goats 
and  cattle,  even  so,  injured  the  plantations. 

*  I  allow,  O  Bhikkhus,  a  gateway,  with  gates  made 
of  stakes  interlaced  with  thorny  brakes  2,  with  fences 
(across  the  gateway)  made  of  the  akka  plant3,  with 
ornamental  screen-work  over  the  gateway4,  and  with 
bars/ 

[Then  the  paragraphs  allowing  the  roofing,  &c., 
of  this  ko^/^aka  as  in  V,  n,  6,  and  drains  for  the 
Arama,  as  in  V,  14,  3.] 

11.  Now  at  that  time  Seniya  Bimbisara,  the  king 
of  Magadha,  wanted  to  build  a  pas  a  da5  (residence), 

1  Uparope.     Compare  Uparopaka  at  Gataka  II,  345. 

2  Apesiyam.     See  p.  321  of  the  edition  of  the  text,  reading 
of  course  kanaka. 

3  Akkava/a,  on  which  Buddhaghosa  says  nothing.     A  kind  of 
dress   made  from   the  stalks  of  the  akka  plant  is  mentioned  in 
Mahavagga  VIII,  28,  2. 

4  To  saw  a,  which  is  the  ornamental  erection  over  a  gateway  of 
which  such  excellent  examples  in  stone  have  been  found  at  the 
Sanchi  and  Bharhut  Topes. 

5  The  exact  meaning  of  the  word  Pasada  at  the  time  when  this 


VI,  4,  I.         ON    DWELLINGS   AND   FURNITURE.  179 

covered  with  cement  and  clay,  for  the  use  of  the 
Sawgha.  And  it  occurred  to  the  Bhikkhus,  '  What 
kind  of  roof  now  has  been  allowed  by  the  Blessed 
One,  and  what  kind  of  roof  has  not  been  allowed  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  roofing  of  five  kinds — brick 
roofing,  stone  roofing,  cement  roofing,  straw  roofing, 
and  roofing  of  leaves/ 


End  of  the  First  Bha^avara  (or  Portion  for 
Recitation). 


4. 

I.  Now  at  that  time  the  householder  Anatha 
Pi^ika  was  the  husband  of  the  sister  of  the  Ra^a- 
gaha  Se#/£i.  And  Anatha  Pi^ika  the  householder 
went  to  Ra^agaha  on  some  business  or  other.  Now 
at  that  time  the  Sa;#gha,  with  the  Buddha  at  its 
head,  had  been  bidden  by  the  Se#/zi  of  Ra^agaha 
for  the  morrow's  meal.  And  the  Se///n  of  Ra^a- 
gaha  gave  command  to  his  slaves  and  work-people, 
saying,  *  So  get  up  at  early  morn,  my  men,  and  cook 
congey,  and  cook  rice,  and  prepare  curries,  and  pre- 
pare delicacies 1 ! ' 

book  was  written  has  not  yet  been  precisely  ascertained.  In  later 
times  it  meant  a  building  of  several  storeys,  each  successive  storey 
being  smaller  in  superficial  area  than  the  one  immediately  beneath 
it.  Compare  the  Maha-loha-pasada  so  often  mentioned  in  the 
Mahavawsa  (pp.  161-257),  the  stone  pillars  of  the  lowest  stories  of 
which  are  still  one  of  the  sights  of  Anuradhapura. 

1  Uttari-bhariga/ft.  Childers  sub  voce  uttari  is  in  doubt  what 
the  meaning  of  this  phrase  is.  It  is  no  longer  uncertain  that  the 
word  means  'delicacy'  of  some  sort,  Whether  the  term  was  more 

N  2 


l8o  A'ULLAVAGGA.  VT,  4,  2. 

And  it  occurred  to  Anatha  Pi^ika  the  house- 
holder, *  Now  formerly  this  householder  was  wont, 
when  I  arrived,  to  lay  aside  all  other  business,  and 
exchange  the  greetings  of  courtesy  with  me ;  but 
now  he  appears  excited,  and  is  giving  orders  to 
his  slaves  and  work-people.  How  can  it  be  ?  Is  he 
taking  in  marriage,  or  is  he  giving  in  marriage,  or 
has  he  set  a  great  sacrifice  on  foot,  or  has  he  invited 
the  Magadhan  Seniya  Bimbisara,  together  with  his 
retinue,  for  to-morrow's  meal?' 

2.  Now  when  the  Se#/zi  of  Rafagaha  had  given 
commandment  to  his  slaves  and  his  work-people,  he 
went  up  to  the  place  where  Anatha  PiwaTika  the 
householder  was,  and  exchanged  with  him  the 
greetings  of  courtesy,  and  took  his  seat  on  one 
side.  And  when  he  was  so  seated,  Anatha  Pi;^ika 
the  householder  [told  him  the  thoughts  that  had 
passed  through  his  mind]. 

1  I  am  neither  taking  nor  giving  in  marriage,  O 
householder'  (was  the  reply),  'nor  have  I  invited 
the  Magadhan  Seniya  Bimbisara  to  to-morrow's  meal. 
But  a  great  sacrifice  I  have  set  on  foot,  for  the 
Sa^gha,  with  the  Buddha  at  its  head,  has  been 
invited  for  to-morrow's  meal  at  my  house/ 

'  Did  you,  O  householder,  say  "  the  Buddha  ?'" 

'  Yes,  it  was  "  the  Buddha"  that  I  said/ 


precise,  and  denoted  some  particular  delicacy  or  not,  is  still  doubt- 
ful. Compare  the  passages  quoted  in  our  note  above  on  Maha- 
vagga  VI,  14,  3  (adding  Gataka  I,  186,  and  Aullavagga  IV,  4,  5, 
VIII,  4,  4),  which  show  that  it  was  eaten  with  boiled  rice  or 
congey;  is  mentioned  along  with  ghee  and  oil;  and  could  be  made 
from  the  flesh  (or  other  parts)  of  a  sucking-pig.  If  it  were  not  for 
the  latter  circumstance  (Gataka  I,  197)  it  might  well  be  pickles  or 
chutney. 


VI,  4,  3-  °N    DWELLINGS    AND    FURNITURE.  l8l 

[And  thrice  the  same  question  was  put,  and  the 
same  reply  was  given.] 

*  Hard  is  it,  O  householder,  to  meet  even  with 
the  mere  expression  in  the  world — the  news,  that  is, 
of  "  a  Buddha,  a  Buddha  V  Would  it  be  possible 
for  us,  at  this  very  time,  to  go  and  visit  that  Blessed 
One,  the  Arahat,  the  very  Buddha2?' 

'  It  is  not  now,  O  householder,  the  proper  time  to 
pay  a  visit  to  the  Blessed  One ;  but  early  on  the 
morrow  you  shall  go  and  visit  him.' 

Then  Anatha  Pi/z^ika,  pondering  of  the  visit 
he  was  about  to  pay,  lay  down  to  sleep  with 
his  thoughts  so  bent  upon  the  Buddha  that  thrice 
in  the  night  he  arose,  thinking  the  daylight  had 
appeared. 

3.  And  Anatha  Pi^ika  the  householder  went  up 
to  the  gate  leading  to  the  Sitavana,  and  celestial 
beings  opened  the  gate.  And  as  he  emerged  from 
the  city,  the  light  disappeared  and  a  thick  darkness 
arose,  and  fear  and  trembling  and  consternation 
sprang  up  within  him,  so  that  a  longing  came  upon 
him  to  turn  back  again  from  that  spot.  But  Sivaka 
the  Yakkha,  himself  the  while  invisible,  caused  a 
sound  to  be  heard,  saying : 

'  A  hundred  elephants,  a  hundred  steeds,  a  hun- 
dred chariots  with  mules 3, 

*A  hundred  thousand  virgins  with  their  jewelled 
earrings  on, — 

1  *  Much  more  so  with  the  reality '  is  to  be  understood.     Com- 
pare Maha-parinibbana  Sutta  VI,  63  (at  the  end). 

2  On  this  rendering  of  Samma-sambuddhaw,  see  Rh.  D.'s 
'Hibbert  Lectures/  pp.  145-147. 

3  Assatari.     Compare  va£/£^atari  at  Mahavagga  V,  9,  i,  3. 
The  word  recurs  below  at  VII,  2,  5. 


1 82  tfULLAVAGGA.  VI,  4,  4. 

'  These  are  not  worth,  O  householder,  the  six- 
teenth portion  of  one  single  stride. 

'Go  on,  go  on,  O  householder!  Advance,  and 
not  retreat,  shall  profit  thee.' 

Then  the  darkness  disappeared  before  Anatha 
Pmrfika  the  householder,  and  a  bright  light  arose, 
and  the  fear  and  trembling  and  consternation  that 
had  sprung  upon  within  him  were  appeased. 

[And  a  second  and  a  third  time  the  same  thing 
happened,  and  the  same  words  were  heard,  and  with 
the  same  result] 

4.  And  Anatha  PmaSka  the  householder  arrived 
at  the  Sitavana ;  and  at  that  time  the  Blessed  One, 
who  had  arisen  at  early  dawn,  was  walking  up  and 
down  (meditating)  in  the  open  air.  And  the  Blessed 
One  saw  Anatha  Pi/^ika  the  householder  when  he 
was  coming  from  afar ;  and  the  Blessed  One  left  the 
place  where  he  had  been  walking  up  and  down,  and 
sat  himself  down  on  the  seat  put  out  for  him.  And 
when  he  was  so  seated,  he  addressed  Anatha  Piawfika 
the  householder,  and  said  : 

'Come  hither,  Sudatta!' 

Then  Anatha  Pi;^ika,  glad  and  happy  at  the 
thought  that  the  Blessed  One  had  addressed  him  by 
his  name,  went  up  to  the  place  where  the  Blessed 
One  was,  and  bowed  down  before  him,  falling  at  his 
feet,  and  said : 

'  I  trust  my  lord  the  Blessed  One  has  slept  in 
peace !' 

*  He  ever  sleeps  in  peace,  the  Arahat  who  is 
free  \ 

1  Brahma^o  parinibbuto.  To  translate  the  first  of  these 
words  by  '  Brahman'  would  mislead  English  readers.  It  is  con- 
stantly used  in  early  Buddhist  texts  for  Arahat.  On  the  use  of 


VI,  4,5-  ON    DWELLINGS   AND   FURNITURE.  183 

'Who  is  not  touched  by  lusts,  but  calm  and  free 
from  sin  *, 

'Has  broken  all  the  bars  (to  freedom  of  the  mind)2, 
has  quenched  the  anguish  in  his  heart, 

1  Has  fixed  peace  in  his  mind,  and  peaceful,  sleeps 
in  peace  V 

5  4.  Then  the  Blessed  One  discoursed  to  Anatha 
Pi;^ika  the  householder  in  due  order;  that  is  to 
say,  he  spake  to  him  of  giving,  of  righteousness,  of 
heaven,  of  the  danger,  the  vanity,  and  the  defilement 
of  lusts,  and  of  the  advantages  of  renunciation.  And 
when  the  Blessed  One  saw  that  Anatha  P'wdika.  the 
householder  had  become  prepared,  softened,  un- 
prejudiced, and  upraised  and  believing  in  heart,  then 
he  proclaimed  that  which  is  the  special  doctrine  of 
the  Buddhas ;  that  is  to  say,  Suffering,  its  Origin, 
its  Cessation,  and  the  Path.  And  just  as  a  clean 
cloth  from  which  all  stain  has  been  washed  away 
will  readily  take  the  dye,  just  even  so  did  Anatha 


parinibbuto  not  in  the  sense  of  '  dead,'  but  of  a  living  man  in  the 
sense  of  '  spiritually  free/  compare  Dhammapada,  verse  89  ;  Sutta 
Nipata  II,  13,  i,  12,  III,  12,  35;  and  Maha-parinibbana  Sutta 

IV,  3. 

1  Nirupadhi,  i.e.  free  from  Kama,  Kilesa,  and  Kamma, 

2  Sabba  asattiyo  /fc^etva.      Having  cut   or  broken  all   the 
asatti's  (from  the  root  sang,  to  hang),  the  things  which  hang  on 
to  and  burden  a  man  in  his  spiritual  progress.    Compare  the  figure 
of  speech  at  Gataka  I,  5  (asattaw  kuwapa/rc  ^addetva).     Buddha- 
ghosa  says  sabba  asattiyo  /£y$etva  ti    ....    hadaye  daratha/ra 
£itte  kilesa-daratha^  ^inetva. 

3  Vineyya  and  appuya  are  no  doubt  gerunds.     In  a  corre- 
sponding passage  of  the  Ahguttara  Nikaya  the  Phayre  MS.  reads 
appeyya,  which  smoothes  over  a  difficulty  at  the  expense  of  the 
better  reading. 

*  The  following  section  is  in  identical  terms  with  Mahavagga  I, 
7>  5>  I0>  v>  J>  9»  I0>  VI,  26,  8,  9. 


1  84  tfULLAVAGGA.  VI,  4,  6. 


the  householder  obtain,  even  while  sitting 
there,  the  pure  and  spotless  Eye  of  the  Truth  ;  (that 
is  to  say,  the  knowledge  that)  whatsoever  has  a 
beginning,  in  that  is  inherent  also  the  necessity  of 
dissolution.  Thus  did  Anatha  Pm^ika  the  house- 
holder see,  and  master,  and  understand,  and  pene- 
trate the  Truth  ;  and  he  overcame  uncertainty,  and 
dispelled  all  doubts,  and  gained  full  knowledge, 
becoming  dependent  upon  no  one  else  for  his 
knowledge  of  the  doctrine  of  the  Teacher.  And 
he  addressed  the  Blessed  One,  and  said  : 

'  Most  excellent,  Lord  (are  the  words  of  thy 
mouth),  most  excellent!  Just  as  if  a  man  were  to 
set  up  that  which  is  thrown  down,  or  were  to  reveal 
that  which  is  hidden  away,  or  were  to  point  out  the 
right  road  to  him  who  has  gone  astray,  or  were  to 
bring  a  light  into  the  darkness  so  that  those  who  had 
eyes  could  see  external  forms  —  just  even  so,  Lord, 
has  the  Truth  been  made  known  to  me,  in  many  a 
figure,  by  the  Blessed  One.  And  I,  even  I,  betake 
myself,  Lord,  to  the  Blessed  One  as  my  refuge,  to 
the  Truth,  and  to  the  Order.  May  the  Blessed  One 
accept  me  as  a  disciple,  as  one  who,  from  this  day 
forth  as  long  as  life  endures,  has  taken  his  refuge  in 
him.  And  may  the  Blessed  One  consent  to  accept 
at  my  hand  the  to-morrow's  meal  for  himself  and  for 
his  Order  of  Bhikkhus.' 

Then  the  Blessed  One,  by  silence,  granted  his 
consent.  And  when  Anatha  Pindika.  the  house- 
holder perceived  that  his  request  had  been  granted, 
he  rose  from  his  seat,  and  bowed  down  before  the 
Blessed  One,  and  keeping  him  on  his  right  hand  as 
he  passed  him,  he  departed  thence. 

6.   Now  the  Se/Mi  of  Ra^agaha  heard  that  the 


VI,  4,7-  ON    DWELLINGS    AND    FURNITURE.  185 

Order  of  Bhikkhus  which  has  the  Buddha  at  its 
head  had  been  invited  by  Anatha  Pi/z^/ika  the 
householder  for  the  morrow's  meal.  And  the  Se#/zi 
of  Ra^agaha  said  to  Anatha  Pi/z^ika  the  house- 
holder :  '  They  say,  O  householder,  that  you  have 
invited  the  Bhikkhu-sawgha,  with  the  Buddha  at 
its  head,  for  the  morrow's  meal,  and  you  are  but 
a  stranger  here.  I  will  provide  the  means l,  O 
householder,  for  you  to  provide  the  Order  of 
Bhikkhus,  which  has  the  Buddha  at  its  head,  with 
food.' 

'  It  is  not  necessary,  O  householder;  I  have 
means  sufficient  for  the  purpose.' 

[And  the  townsman  of  Ra^agaha 2,  and  Seniya 
Bimbisara  the  Ra^a  of  Magadha,  made  the  same 
offer  in  the  same  words,  and  received  the  same 
reply.] 

7.  Then  Anatha  Pindika.  the  householder,  when 
the  night  was  far  spent,  made  ready  in  the  house  of 
the  Se/^i  of  Ra^agaha  sweet  food  both  hard  and 
soft,  and  had  the  time  announced  to  the  Blessed 
One,  saying,  '  The  time,  Lord,  has  come ;  and  the 
meal  is  ready.' 

And  the  Blessed  One,  when  he  had  dressed  him- 
self in  the  early  morning,  went  duly  bowled  and 

1  Veyyayikaw   formed   from  vyaya,   expenditure.      Veyya- 
yikan  ti  vayakarawaw  vu^ati  (B.). 

2  Ra^agahako  negamo.     This  person  has  been  already  men- 
tioned, and  there  also  in  intimate  connection  with  the  Se///$i  of 
Ra^agaha,  in  the  Mahavagga  VIII,  i,  2,  16.     It  is  tolerably  clear 
from  the  connection  that  this  is  no  ordinary  citizen,  but  one  hold- 
ing a  distinct  and  semi-official  position.     In  this  respect  the  word 
is  an  exact  parallel  to  its  neighbour  the  Se//#i.     For  instances  of 
the  word  in  its  more  general  sense,  see  Ka^ayana  (ed.  Senart), 
p.  219,  and  Da/^avawsa  III,  3. 


1 86  JTULLAVAGGA.  VI,  4,  8. 

robed  to  the  house  of  the  Se/^i  of  Ra^agaha,  and 
sat  down  there  on  the  seat  spread  out  for  him, 
together  with  the  Order  of  Bhikkhus.  And  Anatha 
Pitfrfika  the  householder  offered  to  the  Order  of 
Bhikkhus  which  had  the  Buddha  at  its  head  the 
sweet  food  both  hard  and  soft,  waiting  upon  them 
with  his  own  hand l.  And  when  the  Blessed  One 
had  finished  his  meal,  and  had  cleansed  his  hands 
and  his  bowl,  Anatha  Pi^ika  took  his  seat  on  one 
side  ;  and,  so  seated,  he  said  to  the  Blessed  One  : 
'  May  the  Blessed  One  consent  to  spend  the  rainy 
season  of  Was  at  Savatthi,  together  with  the  Order 
of  Bhikkhus.' 

'  The  Tathagatas,  O  householder,  take  pleasure  in 
solitude.' 

'  I  understand,  O  Blessed  One ;  I  understand,  O 
Happy  One'  (was  the  reply)2. 

Then  the  Blessed  One,  after  he  had  instructed 
and  aroused  and  incited  and  gladdened  Anatha 
Pi/z^ika  the  householder  with  religious  discourse, 
arose  from  his  seat,  and  departed  thence. 

8.  Now  at  that  time  Anatha  Pi^ika  the  house- 
holder had  many  friends  and  large  acquaintance, 
and  his  word  was  held  of  weight 3.  When  he  had 

1  Compare  the  note  on  Mahavagga  I,  8,  4. 

2  Annatam  bhagava  a#?lata;;/  sugata  ti.     The  first  word 
is  the  standing  expression  used  when  the  Buddha  or  a  Thera  has 
signified  a  request,  not  in  so  many  words,  but  in  some  phrase 
from  which  the  request  may  be  implied,  and  the  person  addressed 
desires  to  express  that  he  has  perceived  the  intended  implication. 
Compare  Dipavawsa  XIV,  65,  XV,  5. 

3  Adeyyava/£o  ti  tassa  va£ana#z  bahu^ana  manetabbam  man- 
#anti  ti  attho  (B.).     In  Puggala  III,  n,  we  have  the  phrase  tassa 
va^anaw  adheyyaw  ga^Mati,  which  the  commentary  explains  by 
hadaye  adhatabbaw  /^apitabbaw. 


VI,  4, 9-  ON    DWELLINGS   AND    FURNITURE.  1 87 

brought  the  business  he  had  in  hand  at  Ra^agaha  to 
its  conclusion,  he  set  out  towards  Savatthi ;  and  on 
the  way  he  gave  orders  to  people,  saying,  '  Build 
dwellings,  my  good  men,  and  make  rest-houses 
ready,  and  prepare  gifts.  A  Buddha  has  appeared 
in  the  world,  and  that  Blessed  One  has  been  invited 
by  me,  and  by  this  road  will  he  come/  And  those 
people  [did  all  even  as  they  were  commanded]. 

And  when  Anatha  Pindlka.  the  householder  had 
arrived  at  Savatthi,  he  examined  all  the  region 
round  about  it,  saying l,  '  Where  now  shall  I  fix  the 
place  for  the  Blessed  One  to  stay  in,  not  too  far 
from  the  town  and  not  too  near,  convenient  for 
going  and  for  coming,  easily  accessible  for  all  who 
wish  to  visit  him,  by  day  not  too  crowded,  by  night 
not  exposed  to  too  much  noise  and  alarm,  protected 
from  the  wind  2,  hidden  from  men,  well  fitted  for  a 
retired  life  ?' 

9.  And  Anatha  Pi^ika  the  householder  saw  that 
the  garden  of  £eta  the  Kumara  had  [all  these 
advantages].  And  when  he  saw  that,  he  went  to 
£eta  the  Kumara,  and  said  to  him,  *  Sir,  let  me 
have  your  garden  to  make  an  Arama  on  it.' 

I  It  is  not,  Sir,  for  sale,  even  for  (a  sum  so  great 
that  the    pieces  of  money  would   be   sufficient   to 
cover  it  if  they  were)  laid  side  by  side.' 

I 1  take,  Sir,  the  garden  at  the  price.' 

'  No,  O  householder,  there  was  no  bargain  meant  V 

1  The  following   speech  is  identical  with  that  put  into  Bim- 
bisara's  mouth  on  choosing  the  Ve/uvana,  above  Mahavagga  I, 

22,   1 6,   17. 

2  Vi^-anavataffz,  of  which  neither  the  reading  nor  the  meaning 
is  certain.     See  the  various  forms  given  from  the  commentaries 
in  the  notes  on  the  text  of  the  passage  in  the  Mahavagga,  loc.  cit. 

3  Na  gahito  :  literally,  *  it  is  not  taken/ 


1 88  A'ULLAVAGGA.  VT,  4,  10. 

Then  they  asked  the  lords  of  justice  whether  a 
bargain  of  sale  had  been  made  or  not.  And  the 
lords  decided  thus:  'The  Arama  is  taken,  Sir, 
at  the  price  which  you  fixed/ 

And  Anatha  Pi/z^ika  the  householder  had  gold 
brought  down  in  carts,  and  covered  the  ^etavana 
with  (pieces)  laid  side  by  side1. 

10.  Now  the  gold  that  he  had  brought  down  the 
first  time  did  not  suffice  (after  the  rest  of  the 
garden  was  covered)  to  cover  one  small  space  close 
by  the  gateway.  So  Anatha  Pi;/^ika  the  house- 
holder told  his  servants  to  go  back  and  fetch  more 
gold,  saying  he  would  cover  that  piece  also. 

Then  thought  £eta  the  Kumara,  *  This  can  be 
no  ordinary  matter  2,  for  which  this  householder  is 
ready  to  lavish  so  much  gold  !'  And  he  said  to 
Anatha  Pi^ika  the  householder,  *  It  is  enough,  O 
householder.  You  need  not  have  that  space  covered. 
Let  me  have  that  space,  and  it  shall  be  my  gift.' 

Then  Anatha  Pi^ika  the  householder  thought3, 
'  This  (7eta  the  Kumara  is  a  very  distinguished  and 
illustrious  person.  Great  would  be  the  efficacy  of 
the  adherence  of  so  well  known  a  man  as  he  to  this 
doctrine  and  discipline.'  And  he  gave  up  that 


1  It  is  evident  from  the  illustration  of  this  story  on  a  bas  relief  at 
the  Bharhut  Tope  that  these  pieces  of  money  were  supposed  to  be 
square,  not  round.     See  Cunningham's  '  The  Stupa  of  Bharhut,' 
Plate  No.  LVII  and  pp.  84-86. 

2  Na  oraka/K  bhavissati.     Compare  Mahavagga  I,  9,  i,  and 
the  commencement  of  our  next  chapter  below.     The  idiom  recurs 
in  VII,  3,  3- 

3  The  following  phrase  is  identical  with  that  put  into  the  mouth 
of  Ananda,  at  Mahavagga  VI,  36,  3,  with  respect  to   Ro^a  the 
Malla.     In  the  text  here  there  is  a  slight  misprint ;  the  full-stop 
after  ndtamanusso  should  be  struck  out. 


VI,  5,  i.          ON    DWELLINGS   AND   FURNITURE.  189 

space  to  6*eta  the  Kumara.     And  £eta  the  Prince 
erected  thereon  a  gateway,  with  a  room  over  it. 

And  Anatha  Pi/z^ika  the  householder  built1 
dwelling-rooms,  and  retiring-rooms,  and  store-rooms 
(over  the  gateways),  and  service  halls,  and  halls 
with  fire-places  in  them,  and  storehouses  (outside 
the  Vihara)  2,  and  closets,  and  cloisters,  and  halls 
for  exercise,  and  wells,  and  sheds  for  the  well 3,  and 
bath-rooms,  and  halls  attached  to  the  bath-rooms, 
and  ponds,  and  open-roofed  sheds 4. 


5. 

i.  Now  when  the  Blessed  One  had  stayed  at 
Ra^agaha  as  long  as  he  thought  fit,  he  set  out 
towards  Vesali ;  and  journeying  straight  on  he  in 
due  course  arrived  there.  And  there  at  Vesali  the 
Blessed  One  stayed  in  the  peak-roofed  hall  at  the 
Mahavana. 

Now  at  that  time  the  people  were  zealously  en- 
gaged in  putting  up  new  buildings  (for  the  use  of 
the  Order)  5,  and  as  zealously  provided  with  the 


1  With  the  following  list  should  be  compared  the  list  of  things 
that  laymen  build  for  themselves  given  in  Mahavagga  III,  5,  7. 

2  Kappiya-ku/iyo.     See  Mahavagga  VI,  33. 

3  Udapana-salayo.     See  above,  V,  16,  2. 

*  Ma«</ape.  See  Mahavagga  VIII,  7,  i,  and  above,  .ffulla- 
vagga  VI,  3,  7. 

5  Navakammaw  karonti.  This  idiom  always  connotes 
buildings  for  the  use  of  the  Order.  See  the  passages  quoted  in 
our  note  on  ^iillavagga  I,  18,  i.  If  the  buildings  were  for  the 
Bhikkhus,  then  a  Bhikkhu,  if  for  the  Bhikkhunis,  then  a  Bhikkhunf, 
was  appointed  to  superintend  the  works  in  order  to  ensure  the 


1 9O  JSTULLAVAGGA.  VI,  5,  2. 

requisite  clothes,  and  food,  and  lodging,  and  medi- 
cine for  the  sick,  all  such  Bhikkhus  as  superintended 
their  work. 

Now  a  certain  poor  tailor  thought,  'This  can  be 
no  every-day  matter  on  which  the  people  are  so 
zealously  engaged.  Let  me  too  set  to  work  on  a 
new  building.'  And  that  poor  tailor  himself  kneaded 
the  clay,  and  laid  the  bricks,  and  raised  the  walls. 
But  by  his  want  of  experience  the  laying  was  out 
of  line  and  the  wall  fell  down.  And  a  second  and 
a  third  time  he  [repeated  his  work,  and  with  the 
same  result]. 

2.  Then  that  poor  tailor  murmured,  was  annoyed, 
and  became  indignant,  saying,  *  These  Sakyaputtiya 
Samaras  exhort  and  teach  those  men  who  provide 
them  with  the  requisite  clothes,  food,  lodging,  and 
medicine,  and  superintend  their  buildings  for  them. 
But  I  am  poor,  and  no  one  exhorts  or  teaches  me, 
or  helps  me  in  my  building  !' 

The  Bhikkhus  heard  him  so  murmuring,  and  told 
the  matter  to  the  Blessed  One.  Then  the  Blessed 
One  on  that  occasion  and  in  that  connection  made 
a  religious  discourse,  and  gave  command  to  the 
Bhikkhus,  saying,  '  I  permit  you,  O  Bhikkhus,  to 
give  new  buildings  in  course  of  erection  (for  the  use 
of  the  Order)  in  charge  (to  a  Bhikkhu  who  shall 
superintend l  the  work).  And  the  Bhikkhu  who 

buildings  being  in  accordance  with  the  rules  of  the  Order  as  to 
size,  form,  and  object  of  the  various  apartments. 

The  buildings  referred  to  in  this  section  are  no  doubt  intended 
to  be  the  same  as  those  referred  to  in  ^ullavagga  V,  13,  3. 

1  Navakamma/ra  ddtu#z.  For  the  works  which  ought  not  to 
be  included,  and  for  those  which  might  be  lawfully  included  in 
this  term,  see  below,  ^Tullavagga  VI,  17.  Hence  the  overseer  is 
called  navakammika. 


Tl,6,i.  ON    DWELLINGS    AND    FURNITURE. 

is  overseer  shall  zealously  exert  himself  to  the  end 
that  the  work  on  the  Vihara  may  be  brought  to  a 
rapid  conclusion,  and  shall  afterwards  cause  repairs 
to  be  executed  wherever  the  buildings  have  become 
broken  or  worn  out 1. 

3.  '  And  thus,  O  Bhikkhus,  is  the  work  to  be 
given  in  charge.  In  the  first  place  a  Bhikkhu  is  to 
be  asked  (whether  he  will  undertake  the  duty). 
When  he  has  been  asked,  some  able  and  discreet 
Bhikkhu  is  to  lay  the  matter  before  the  Sawgha, 
saying,  "  Let  the  venerable  Sangria  hear  me.  If 
the  time  seems  meet  to  the  Sawgha,  let  the  Sawgha 
give  in  charge  to  such  and  such  a  Bhikkhu  the 
Vihara  of  such  and  such  a  householder  as  a 
navakammaw.  This  is  the  motion  (^atti).  Let 
the  venerable  Sa^gha  hear  me.  The  Sa^gha 
hereby  gives  in  charge  ....  (&c.,  as  before).  Who- 
soever of  the  venerable  ones  approves  thereof, 
let  him  keep  silence ;  whosoever  approves  not 
thereof,  let  him  speak.  The  Sa^gha  has  given  in 
charge  ....  (&c.,  as  before).  Therefore  is  it  silent. 
Thus  do  I  understand." 


62. 

i.  Now  when  the  Blessed  One  had  stayed  as 
long  as  he  thought  fit  at  Vesali  he  set  out  towards 
Savatthi. 

1  Kha«</an  ti  bhinnokaso  :  phullan  ti  phalitokaso  (B.).     The 
expression  recurs  below  at  VI,  17,  i. 

2  The  incident  related  in  the  following  chapter  is  identical  with 
the  37th  Gataka  (including  the  Introductory  Story  there  given) 
already   translated   by   Rh.  D.   in   the  'Buddhist   Birth    Stories/ 
pp.  310-314. 


A'ULLAVAGGA.  VI,  6,  2. 


Now  at  that  time  the  pupils  of  the  A7zabbaggiya 
Bhikkhus  went  on  in  front  of  the  Bhikkhu-sawgha 
which  had  the  Buddha  at  its  head,  and  occupied  the 
rooms,  and  occupied  the  sleeping-places,  saying, 
*  This  will  do  for  our  superiors  (upagg-Myas),  this 
for  our  teachers  (a/£ariyas),  this  for  ourselves/  And 
the  venerable  Sariputta  who  had  followed  after  the 
Bhikkhu-sawgha  which  had  the  Buddha  at  its  head, 
since  all  the  rooms  and  all  the  sleeping-places  had 
been  occupied,  found  no  place  to  sleep  in,  and  took 
his  seat  at  the  foot  of  a  certain  tree. 

Now  the  Blessed  One,  at  early  dawn,  after  he 
had  risen,  coughed.  The  venerable  Sariputta 
coughed  also. 

'  Who  is  this  ?'  (said  the  Blessed  One.) 

*  It  is  I,  Lord;  Sariputta.' 

'  How  do  you  come  to  be  sitting  here,  Sariputta?' 

Then  the  venerable  Sariputta  told  the  matter 
to  the  Blessed  One. 

2.  Then  the  Blessed  One  on  that  occasion  and  in 
that  connection  convened  a  meeting  of  the  Bhikkhu- 
sa^gha,  and  asked,  '  Is  it  true,  as  I  have  been  told, 
O  Bhikkhus,  that  the  pupils  of  the  -Oabbaggiya 
Bhikkhus  have  (acted  in  this  way)  ?' 

'  It  is  true,  Lord.' 

Then  the  Blessed  One  rebuked  them,  saying  (as 
usual,  see  A"ullavagga  I,  i,  2,  3),  and  he  said  to  the 
Bhikkhus,  'Who  is  it,  O  Bhikkhus,  who  is  worthy  of 
the  best  seat,  and  the  best  water,  and  the  best  food  ?  ' 

Some  of  the  Bhikkhus  said,  *  One  who  belonged 
to  a  Kshatriya  family  before  he  entered  the  Order.' 
Others  of  the  Bhikkhus  said,  '  One  who  belonged  to 
a  Brahman  family  before  he  entered  the  Order.' 
Others  again  said,  '  One  who  belonged  to  a  Gaha- 


VI,  6,  3»          ON    DWELLINGS    AND    FURNITURE.  1 93 

pati 1  family  before  he  entered  the  Order — one 
versed  in  the  Suttas — one  versed  in  the  Rules  of 
the  Order — an  expounder  of  the  Dhamma 2 — one 
who  has  attained  the  first,  second,  third,  fourth 
6v£ana — one  who  has  entered  the  first,  second,  third 
Path — an  Arahat — one  who  has  the  threefold 
wisdom  3 — one  who  has  the  six  powers  V 

3.  Then  the  Blessed  One  addressed  the  Bhikkhus, 
and  said,  '  Long  ago,  O  Bhikkhus,  there  was  a  great 
banyan  tree  on  the  lower  slopes  of  the  Himalaya 
range ;  and  near  it  there  dwelt  three  friends — a 
partridge,  a  monkey,  and  an  elephant.  And  they 
dwelt  together  without  mutual  reverence,  confidence, 
and  courtesy5.  Then,  O  Bhikkhus,  it  occurred  to 
those  friends,  "  Come  now,  let  us  find  out  which  of 
us  is  the  elder  by  birth  ;  and  let  us  agree  to  honour 
and  reverence  and  esteem  and  support  him,  and 
by  his  counsels  let  us  abide."  So,  Bhikkhus,  the 
partridge  and  the  monkey  asked  the  elephant, 
"  How  far  back  can  you,  friend,  remember  ?" 
' "  Friends !  when  I  was  little  I  used  to  walk  over 

1  On  this  mention  of  gahapati  as  the  name  of  a  caste  or  rank, 
compare  the  passage  in  the  Tevi^a  Sutta  I,  47  =  Sama?maphala 
Sutta,  p.  133  (translated  by  Rh.  D.  in  'Buddhist  Suttas  from  the 
Pali/ •  S.  B.  E.  vol.  xi,  p.  187),  where   the   word  is   opposed   to 
a?matarasmiw  kule  pa/^/^a^ato. 

2  Dhamma  is  here  possibly  already  used  in  the  special  sense 
to  which  the  term  Abhidhamma  was  afterwards  applied.     So 
Pu»»a,  who  in  the  Anguttara  Nikaya  I,  14,  is  called  the  chief  of 
the  expounders  of  the  Dhamma  (compare  Dipavawsa  IV,  4),  says 
of  himself  in  the  Apadana  atxhidhammanaya»»o  'haw. 

1  Teviggo.     See  Rh.  D.'s  remarks  in  'Buddhist  Suttas,'  pp. 
161,  162. 

This  list  contains  one  or  two  terms  which  are  omitted  in  the 
Gataka  introduction. 

*  These  terms  recur  at  Mahavagga  I,  25,  6. 
[20]  O 


1 94  JOJLLAVAGGA.  VI,  6, 3. 

this  banyan  tree,  keeping  it  between  my  thighs,  and 
its  topmost  twig  brushed  against  my  stomach.  So 
far  back,  friends,  can  I  remember." 

'  Then,  O  Bhikkhus,  the  partridge  and  the  elephant 
asked  the  monkey  [the  same  question], 

'  "  Friends !  when  I  was  little,  sitting  once  on  the 
ground,  I  gnawed  at  the  then  topmost  twig  of  this 
banyan.  So  far  back  can  I  remember." 

*  Then,  O  Bhikkhus,  the  monkey  and  the  elephant 
asked  the  partridge  [the  same  question], 

1 "  Friends !  there  was  formerly  a  lofty  banyan 
tree  in  yonder  open  space.  One  day  after  eating 
one  of  its  fruits,  I  voided  the  seed  here ;  and  from 
that  this  banyan  tree  grew  up.  So  I  must  be  older 
than  either  of  you." 

'  Thereupon,  O  Bhikkhus,  the  elephant  and  the 
monkey  said  to  the  partridge,  "  You,  friend,  are  the 
oldest  of  us  all.  Henceforth  we  will  honour  and 
reverence  and  esteem  and  support  you,  and  by 
your  counsels  will  we  abide." 

'Thenceforth,  O  Bhikkhus,  the  partridge  kept  the 
monkey  and  the  elephant  in  obedience  to  the  Five 
Precepts,  and  observed  them  also  himself.  And 
dwelling  together  in  mutual  reverence,  confidence, 
and  courtesy,  at  the  dissolution  of  the  body  after 
death  they  were  reborn  unto  a  happy  state  in  heaven. 
And  this  (perfect  life  of  theirs)  became  known  as 
"  the  good  life  of  the  partridge1." 

'Tis  those  who  reverence  the  old 
That  are  the  men  who  Dhamma  know, 


1  Tittiriya/0  brahma/fcariyaw.  It  is  quite  possible  that  a 
covert  sarcasm  is  here  intended  to  be  understood  against  the 
Taittinya  Brahmans. 


VI,  6,  5.  ON    DWELLINGS    AND    FURNITURE.  1 95 

Worthy  of  praise  while  in  this  life 
And  happy  in  the  life  to  come. 

4.  '  So  that,  O  Bhikkhus,  since  even  animals  can 
live  together  in  mutual  reverence,  confidence,  and 
courtesy,  so  much  more,  O  Bhikkhus,  should  you  so 
let  your  light  shine  forth1  that  you,  who  have  left 
the  world  to  follow  so  well  taught  a  doctrine  and 
discipline,   may  be   seen   to  dwell    in   like  manner 
together.'     And  when  he  had  delivered  a  religious 
discourse  (as  in  I,  i,  3),  he  said  to  the  Bhikkhus  : 

*  I  enjoin  upon  you,  O  Bhikkhus,  that  paying  of 
reverence,  rising  up  in  reverence,  salutation,  proper 
respect,  and  apportionment  of  the  best  seat  and 
water  and  food,  shall  be  according  to  seniority. 
But  property  belonging  to  the  Sawgha  shall  not  be 
exclusively  appropriated  according  to  seniority2. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a. 

5.  '  These  ten,  O  Bhikkhus,  are  not  to  be  saluted 
— a  Bhikkhu   afterwards  admitted  unto  the  higher 
grade  of  the  Order  by  one  previously  admitted — a 
person  not  admitted — a   senior  Bhikkhu  when   he 
belongs   to   a   different   community,  and   does   not 
speak   according  to   the    Dhamma — a  woman3 — a 
eunuch  4 — a    Bhikkhu  who  has  been  placed  under 
probation5 — one  who,    having   been   so    placed,    is 

1  Taw  sobhetha  yam  ....    On  this  idiom  compare  Maha- 
vagga  X,  2,  20. 

2  Compare  chapter  7  and  also  chapter  12.     It  would  seem  from 
these  passages  that  the  prohibition  to  reserve  exclusively  according 
to  seniority  the  use  of  property  belonging  to  the  whole  Sawgha 
was  held  to  imply  that  the  temporary  use  of  it  was  to  go  accord- 
ing to  seniority.     Compare  X,  18. 

3  See  Aullavagga  X,  3. 

4  Compare  Mahavagga  I,  61,  2. 
6  See  Aullavagga  II,  i,  2. 

O  2 


196  ATULLAVAGGA.  VI,  7,  I. 

liable  to  be  thrown  back  to  the  beginning  of  his 
probationary  term l — one  who  is  liable  to  have  a 
penance  (Manatta)  imposed  upon  him — one  who  is 
undergoing  a  penance — one  who,  so  undergoing  a 
penance,  is  fit  to  be  rehabilitated. 

'And  these  three,  O  Bhikkhus,  ought  to  be 
saluted — one  previously  admitted  into  the  higher 
grade  of  the  Order  by  one  afterwards  admitted — 
the  senior  in  a  different  community  when  he  speaks 
according  to  the  Dhamma — and,  O  Bhikkhus, 
throughout  the  worlds  of  men  and  gods,  of  Maras 
and  of  Brahmas,  by  all  creatures  Samaras  and 
Brahmans,  gods  and  men,  the  A  rah  at  Samma- 
sambuddha.' 


7. 

i.  Now  at  that  time  people  provided  arbours 
(ma^^apas),  and  couches,  and  room  for  the  use 
of  the  Sawgha.  And  the  pupils  of  the  A^ab- 
baggiya  Bhikkhus,  saying,  *  It  has  been  laid  down 
by  the  Blessed  One  that  that  which  pertains  (wholly) 
to  the  Sa^gha  shall  be  used  according  to  seniority, 
but  not  that  which  is  given  only  for  the  temporary 
use  of  the  Sawgha,'  went  on  in  front  of  the  Sa^gha 
and  occupied  the  ma;z^apas,  and  occupied  the 
couches,  and  occupied  the  room,  saying,  '  This  shall 
be  for  our  superiors,  and  this  for  our  teachers,  and 
this  for  ourselves.' 

And  Sariputta  (&c.,  as  in  last  chapter,  §§  i,  2, 
down  to)  Then  the  Blessed  One  rebuked  them, 
&c.,  and  said  to  the  Bhikkhus,  *  Even  that  which 
has  been  set  aside  only  for  the  temporary  use  of 

1  See  Aullavagga  III,  14. 


VI,  9,  i.  ON    DWELLINGS    AND    FURNITURE.  197 

the  Sa^gha  is  not,  O  Bhikkhus,  to  be  reserved  for 
exclusive  use  according  to  seniority/ 


8. 

i.  Now  at  that  time  people  arranged  in  the 
eating-rooms,  or  in  the  interior  courtyards  of  their 
houses,  lofty  and  large  couches,  such  as  [here  follows 
the  list  of  things  forbidden  in  Mahavagga  V,  10,  4]. 
The  Bhikkhus,  fearing  to  offend,  would  not  sit  down 
upon  them. 

They  told  this  thing  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  sit  down  on  seats 
arranged  by  laymen — excepting  three,  (that  is  to 
say)  large  cushions,  divans,  mattresses l — but  not  to 
lie  down  upon  them/ 

Now  at  that  time  people  put  in  the  eating- 
rooms,  or  in  the  courtyards,  stuffed  couches  and 
stuffed  chairs.  The  Bhikkhus,  fearing  to  offend, 
would  not  sit  down  on  them. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  sit  down  on  any 
[such]  things  arranged  by  laymen,  but  not  to  lie 
down  upon  them  V 


9. 

i.  Now    the    Blessed    One,    proceeding    on    his 
journey,  arrived  in  due  course  at  Savatthi ;  and  there, 

1  These  are  Nos.  i,  2,  and  7  in  the  list  just  referred  to,  and 
may  be  kept  if  treated  in  the  way  laid  down  in  VI,  14,  2  below. 

2  This  rule  has  already  occurred  in  identical  terms  at  Maha- 
vagga V,  ii.    Probably  both  here  and  there  the  word  such,  which 
we  have  here  added  in  brackets,  is  to  be  understood. 


198  tfULLAVAGGA.  VI,  9,  2. 

at  Savatthi,  the  Blessed  One  stayed  in  the  (7etavana, 
the  park  of  Anatha  Pindika.  Then  Anatha  Pindika, 
the  householder  [invited  the  Blessed  One  for  the 
morrow's  meal,  and  when  the  meal  was  over,  he 
said  to  the  Blessed  One  *] : 

'What,  Lord,  shall  I  do  with  regard  to  the 
Getavana  ?' 

*  You  may  dedicate  it,  O  householder,  to  the  use 
of  the  Samgha  of  the  four  directions 2  either  now 
here  present,  or  hereafter  to  arrive/ 

1  Even  so,  Lord/  said  Anatha  Pindika  the  house- 
holder in  assent  to  the  Blessed  One,  and  he  did  so. 

2.  Then  the  Blessed  One  gave  thanks  to  Anatha 
P'mdika  the  householder  in  these  verses.  [Here 
follow  the  same  verses  as  were  used  above  in  VI, 
i,  5  on  the  presentation  of  the  Getavana3.] 


10. 

i.  Now  at  that  time  it  had  been  settled  that 
a  certain  high  official  at  court,  a  follower  of  the 
A^ivakas,  should  provide  the  day's  meal  for  the 
Sawgha.  And  the  venerable  Upananda  the  Sakyan, 
coming  late,  but  before  the  meal  was  over,  made 
the  Bhikkhu  next  (junior  to  him  in  seniority4)  get 

1  The  usual  terms  are   here  followed  throughout :  see,  for  in- 
stance, above,  VI,  4,  6,  7. 

2  That  is  'of  all  the  world/     See  our  note  above  on  Maha- 
vagga  VIII,  27,  5,  where  the  phrase  has  already  occurred. 

!  The  verses  are  quoted  in  the  account  of  Anatha  Piw^/ika's  gift 
given  in  the  Gataka  commentary  (Fausboll  I,  93;  Rh.  D.'s  'Bud- 
dhist Birth  Stories,'  I,  131). 

*  Anantarikaw;  perhaps  'the  Bhikkhu  (who  happened  to  be) 


VI,  io,  2.         ON    DWELLINGS    AND    FURNITURE.  1 99 

up  out  of  his  seat ;  and  the  dining-hall  was  thrown 
into  confusion. 

Then  that  minister  became  indignant,  murmured, 
and  was  annoyed  :  '  How  can  the  Sakyaputtiya  Sa- 
maras behave  so  !  Is  it  not  then  lawful  for  any 
one,  unless  he  have  been  seated,  to  eat  as  much 
as  he  requires  ?' 

And  the  Bhikkhus  heard  him  murmuring,  &c. 
And  they  told  the  matter  to  the  Blessed  One. 

1  Is  it  true  as  they  say,  &c.  ?' 

'  It  is  true,  Lord.' 

Then  the  Blessed  One  rebuked  him,  &c.,  and  he 
said  to  the  Bhikkhus,  '  A  Bhikkhu  is  not,  O  Bhik- 
khus, to  be  made  to  get  up  out  of  his  seat  before 
the  meal  is  over.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.  And  if  any  one  causes 
another  to  get  up,  and  be  then  invited  to  partake 
of  the  meal,  he  shall  be  ordered  to  go  and  fetch 
water.  If  he  shall  thus  receive  the  place,  it  is 
well ;  if  not,"  the  other  one  shall  first  complete  his 
swallowing  of  the  rice,  and  shall  then  give  up  the 
place  to  his  senior.  But  in  no  case,  O  Bhikkhus, 
do  I  say  that  a  place  properly  belonging  to  a  senior 
Bhikkhu  is  to  be  taken  (by  a  junior).  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/aV 

2.  Now  at  that  time  the  A^abbaggiya  Bhikkhus 
made  sick  Bhikkhus  get  up  (from  their  seats).  The 
sick  men  said,  *  We  cannot,  Sirs,  get  up ;  for  we 
are  sick.' 

'  We  insist  upon  your  getting  up/  said  they ;  and 

next  (to  him).'  The  text  reads  anantarikaw,  which  is  a  mis- 
print. Compare  Mahavagga  IX,  4,  8,  and  ATullavagga  VII,  3,  9, 
VIII,  4,  i. 

1  Compare  the  rule  for  Bhikkhunis  at  X,  18. 


20O  tfULLAVAGGA.  VI,  u,  i. 

seizing  them,  and  pulling  them  up,  they  let  them 
go  as  they  were  standing.  The  sick  men,  as  soon 
as  they  were  let  go,  fell  down. 

They  told  this  matter  to  the  Blessed  One. 

1  A  sick  man,  O  Bhikkhus,  is  not  to  be  made  to 
get  up.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.' 

Now  at  that  time  the  jOabbaggiya  Bhikkhus, 
saying,  'We  are  sick,  and  cannot  be  turned  out,' 
took  possession  of  the  best  sleeping-places. 

They  told  this  matter  to  the  Blessed  One. 

'  I  enjoin,  O  Bhikkhus,  that  you  allot  to  sick 
Bhikkhus  suitable  sleeping-places.' 

Now  at  that  time  the  .Oabbaggiya  Bhikkhus, 
on  pretext  of  some  slight  indisposition1,  took  ex- 
clusive possession  of  sleeping-places. 

They  told  this  matter  to  the  Blessed  One. 

1  You  are  not,  O  Bhikkhus,  to  do  so.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka^a.' 


II2. 

i.  Now  at  that  time  the  Sattarasa-vaggiya  Bhik- 
khus made  ready  a  certain  large  Vihara  in  the 
neighbourhood3,  with  the  intention  of  dwelling  in 
it.  And  when  the  A^abbaggiya  Bhikkhus  saw 
what  they  were  doing,  they  said :  '  These  vener- 
able ones,  the  Sattarasa-vaggiya  Bhikkhus,  are 

1  Lesakappena  li  appakena  sisabadhadimattena  (B.). 

2  The  story  in  this  section  forms  also  the  introductory  story  to 
the  i  yth  Pa/£ittiya. 

3  Pa/££antima#z;  perhaps  'in  the  border-country.'     Compare 

nagaraw,  a  frontier  fort  at  Dhammapada,  p.  56. 


VI,  II,  i.        ON    DWELLINGS    AND    FURNITURE.  2OI 

getting  a  Vihara  ready;  come,  let  us  turn  them 
out.'  Some  of  them  said :  '  Let  us  stay  here 1 
whilst  they  get  it  ready,  and  turn  them  out  when 
it  is  prepared.'  So  the  A7zabbaggiya  Bhikkhus 
said  to  the  Sattarasa-vaggiyas :  *  Depart,  Sirs ;  the 
Vihara  has  fallen  unto  us.' 

'Why  did  you  not,  Sirs,  say  so  sooner;  and  we 
would  have  got  some  other  one  ready  ?' 

'  Is  not,  then,  this  Vihara  the  common  property 
of  the  Sawgha  ? ' 

'  Yes,  Sirs  ;  that  is  so.' 

'Then  depart,  Sirs;  for  the  Vihara  has  fallen 
unto  us.' 

'  It  is  large,  Sirs,  this  Vihara.  You  can  dwell  in 
it,  and  we  as  well.' 

Then,  full  of  anger  and  displeasure,  they  re- 
peated, 'Depart,  Sirs;  this  Vihara  has  fallen  unto 
us.'  And  seizing  them  by  the  throat,  they  cast  them 
out.  And  the  others,  being  ejected,  wept. 

The  Bhikkhus  asked,  'Why,  Sirs,  do  you  weep?' 

Then  they  told  them ;  and  the  moderate  Bhik- 
khus murmured,  &c.,  and  told  the  matter  to  the 
Blessed  One. 

'  Is  it  true,  as  they  say,  &c.  ?' 

'  It  is  true,  Lord.' 

Then  he  rebuked  them ;  and  w^hen  he  had 
delivered  a  religious  discourse,  he  said  to  the 
Bhikkhus : 

'A  Bhikkhu  is  not,  O  Bhikkhus,  to  be  cast  out 
of  a  Vihara,  the  common  property  of  the  Sawgha, 
in  anger  and  vexation.  Whosoever  does  so,  shall 


1  Agametha  yava.     Compare  the  introductory  story  to   the 
46th  Pa&ttiya. 


2O2  tfULLAVAGGA.  VI,  n,  2. 

be  dealt  with  according  to  the  law 1.  I  allow  you, 
O  Bhikkhus,  to  allot  the  lodging-places  (common  to 
the  Sa;^gha  to  those  who  have  need  of  them)2.' 

2.  Now  the  Bhikkhus  thought,  '  How  then  shall 
the  lodging-places  be  allotted  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  appoint  as  an  ap- 
portioner  of  lodging-places  a  Bhikkhu  possessed  of 
these  five  qualifications — one  who  does  not  walk  in 
partiality,  who  does  not  walk  in  malice,  who  does 
not  walk  in  stupidity,  who  does  not  walk  in  fear  (and 
so  on,  as  in  Khandhaka  IV,  chapter  10,  down  to  the 
end  of  the  Kammava^a).' 

3.  Now  the  apportioners  of  lodging-places  thought, 
'  How  then  ought  the  lodging-places  to  be  appor- 
tioned ?' 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,   O   Bhikkhus,  in  the  first  place  to 
count  the   Bhikkhus,   then    to   count    the    sleeping- 
places,  then  to  apportion  accordingly3/ 

When  apportioning  according  to  the  number  of 
sleeping-places,  some  remained  unallotted 4. 

1  That  is,  under  the  lyth  Pa/£ittiya. 

2  Senasanam  gahetuw.    Buddhaghosa  has  nothing  on  this 
idiom,  but  its  meaning  is  sufficiently  clear  from  the  connection. 

3  Seyyaggena  gahetuw.     Buddhaghosa  has  no  special  expla- 
nation of  agga  here,  but  in  his  explanation  of  the  passage  says 
that  this  is  to  be  so  done  that  each  Bhikkhu  receives  room  for  a 
couch  (ma?i/£a/7Aanaffz).     Agga  must  here  be  agra,  to  which 
Bohtlingk-Roth   give,  from  Indian    lexicographers,  the  subsidiary 
meaning  of  '  multitude.'     So  below  in  XII,  i,  i,the  Vaggdputtakas 
divide  money  amongst  themselves  bhikkhu-aggena,  'according 
to  the  number  of  the  Bhikkhus/     Seyya  is  here  used  in  the  same 
meaning  as  that  in  which  senasana  is  used  throughout  the  rest 
of  this  chapter  and  the  next.     See  VIII,  i,  4. 

*  Ussadiyiwsu.     Buddhaghosa   says   ussarayiwsu   ti 


VI,  ii,  3.        ON    DWELLINGS   AND   FURNITURE.  2O3 

'  I  allow  you,  O  Bhikkhus,  to  apportion  according 
to  the  number  of  apartments  (Vi haras).' 

When  so  apportioning,  some  apartments  (Vi  haras) 
remained  unallotted. 

'  I  allow  you,  O  Bhikkhus,  to  apportion  according 
to  the  number  of  buildings  (Parive^as)1.' 

When  so  apportioning,  some  buildings  (Parive^as) 
remained  unallotted. 

4 1  allow  you,  O  Bhikkhus,  to  give  a  supplementary 
share  to  each  Bhikkhu  V 

When  more  than  one  share  had  been  allotted, 
another  Bhikkhu  arrived. 

*  In  that  case  a  share  need  not  be  allotted  to  him, 
if  the  Bhikkhus  do  not  wish  to  do  so  V 

Now  at  that  time  they  allotted  sleeping-places 
to  a  Bhikkhu  who  was  then  staying  outside  the 
boundary  (of  the  district  in  which  the  building 
was  situate)4. 

They  told  this  matter  to  the  Blessed  One. 

£a//Mnani  atirekani  ahesuw.  His  reading  is  in  a  copy  of  his  work 
in  Burmese  characters,  and  is  supported,  both  here  and  in  Pa/£ittiya 
XL VI,  2,  where  the  word  recurs,  by  a  Burmese  copy  of  the  text. 
The  Sinhalese  reading  is  the  correct  one,  but  one  may  compare  the 
idiom ganam,  or  parisaw,  ussareti  at  Mahavagga  VIII,  i,  22, 
and  £ataka  I,  419,  434.  So  at  IX,  i,  3,  4,  the  reading  ussareti 
given  in  the  text  is  corrected  at  p.  363  into  ussadeti,  in  accord- 
ance with  the  reading  of  the  Sinhalese  MS. 

1  The  relation  of  the  Vihara  to  the  Parivewa  is  here  curious. 
In  the  later  language  parivewa  means  '  cells.'     Here  it  evidently 
includes  several  viharas. 

2  Anubhaganti  puna  aparaw  pi  bhagaw  daium  (B.). 

3  Na  akama  is  used  here  in  a  sense  precisely  parallel  to  that  in 
which   it   occurs  at  Mahavagga  VII,   24,  4.     See   the   passages 
quoted  in  our  note  there. 

4  Nissime  Mitassa.     See  on  this  phrase  above,  Mahavagga 

VII,  i,  5,  and  VIII,  2,  3.     It  is  repeated  below,  VI,  17,  2. 


2O4  tfULLAVAGGA.  VT,  u,  4. 

'  You  are  not,  O  Bhikkhus,  to  [do  so].  Whoso- 
ever does  so,  shall  be  guilty  of  a  dukka^a.' 

Now  at  that  time  the  Bhikkhus,  after  the  lodging- 
places  had  been  allotted,  kept  them  to  the  exclusion 
of  others  for  all  time. 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  do  so.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.  I  allow  you 
to  retain  them  for  the  three  months  of  the  rainy, 
but  not  for  the  dry  season/ 

4.  Then  the  Bhikkhus  thought,  '  What  is  (it  now 
that  constitutes)  an  allotment  of  lodging-places  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  There  are  these  three  allotments  of  lodging- 
places,  O  Bhikkhus, — the  earlier,  the  later,  and 
the  intermediate.  The  earlier  is  to  be  held  on 
the  day  after  the  full  moon  of  AsdMa  (June- 
July)  ;  the  later,  a  month  after  that  full  moon1; 
the  intermediate  (literally  that  which  involves  a 
giving  up  during  the  intervening  time)  is  held  on 
the  day  after  the  Pavara^a  ceremony,  with  refer- 
ence to  the  rainy  season  of  the  following  year. 
These,  O  Bhikkhus,  are  the  three  allotments  of 
lodging-places.' 

Here  ends  the  Second  Portion  for  Recitation. 


12. 

i.  Now    the   venerable    Upananda   the   Sakyan, 
after    having   had    a    lodging   allotted   to    him    in 

1  These  first  two  dates  are  the  days  on  which  the  earlier  and  the 
later  Vassa  begins.     See  Mahavagga  III,  2. 


VI,  12,  i.          ON    DWELLINGS    AND    FURNITURE. 

Savatthi,  went  to  a  certain  country-place  where  a 
community  of  the  Sawgha  resided,  and  there  also 
had  a  lodging  allotted  to  him.  Then  the  Bhikkhus 
there  thought,  *  Now  this  brother,  Upananda  the 
Sakyan,  is  a  maker  of  strife,  quarrelsome,  a  maker 
of  disputes,  given  to  idle  talk,  a  raiser  of  legal 
questions  in  the  Sa^gha l.  If  he  should  spend 
the  rainy  season  here,  then  shall  we  all  dwell  in 
discomfort.  Come,  let  us  question  him.'  And  they 
asked  the  venerable  Upananda  the  Sakyan  : 

1  Have  not  you,  friend  Upananda,  had  a  lodging 
allotted  to  you  in  Savatthi  ?' 

'  That  is  so,  Sirs/ 

'  What  then  do  you,  friend  Upananda,  being 
one,  yet  take  exclusive  possession  of  two  (lodging- 
places)?' 

*  Well,  I  do  now,  Sirs,  set  (the  lodging)  here  free, 
and  take  the  one  there.' 

Those  Bhikkhus  who  were  moderate  murmured, 
&c.,  and  they  told  the  matter  to  the  Blessed  One. 

Then  the  Blessed  One,  on  that  occasion  and  in 
that  connection,  convened  a  meeting  of  the  Bhikkhu- 
sawgha,  and  asked  the  venerable  Upananda  the 
Sakyan : 

1  Is  it  true,  Upananda,  that  you,  being  one,  have 
taken  possession  of  two  places  ?' 

1  It  is  true,  Lord.' 

Then  the  Blessed  One  rebuked  him,  saying, '  How 
can  you,  O  foolish  one,  do  such  a  thing  ?  What  you 
took  there,  O  foolish  one,  has  been  lost  here ;  what 
you  took  here,  has  been  lost  there2.  Thus,  O 

1  These  are   the   acts  which   render   a  Bhikkhu  liable  to  the 
Ta^aniya  Kamma.     See  Aullavagga  I,  i,  i. 

2  That  is,  by  taking  a  lodging  here  you  ipso  facto  renounced 


206  tfULLAVAGGA.  VI,  13,  i. 

foolish  one,  you  are  deprived  of  both/  And  when 
he  had  delivered  a  religious  discourse,  he  said  to  the 
Bhikkhus  : 

'  One  man  is  not,  O  Bhikkhus,  to  take  two 
lodging-places.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a/ 


13. 

i.  Now  at  that  time  the  Blessed  One  spake  in 
many  a  figure  concerning  the  Vinaya,  speaking  in 
praise  of  the  Vinaya,  in  praise  of  learning  the 
Vinaya,  and  again  and  again  in  reference  thereto 
in  praise  of  the  venerable  Upali.  Then  said  the 
Bhikkhus  :  '  The  Blessed  One  speaks  (&c.,  down  to) 
Upali.  Come,  let  us  learn  the  Vinaya  under  the 
venerable  Upali/  And  many  Bhikkhus,  senior  and 
junior,  and  of  medium  standing,  went  to  learn  the 
Vinaya  under  the  venerable  Upali.  The  venerable 
Upali  taught  them  standing,  out  of  reverence  for  the 
senior  Bhikkhus,  and  the  senior  Bhikkhus  heard  him 
standing,  out  of  reverence  for  the  law ;  and  thereby 
both  the  senior  Bhikkhus  grew  weary,  and  the 
venerable  Upali. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  junior  Bhikkhu,  when 
giving  instruction,  to  sit  on  a  seat  of  equal  height, 
or  higher,  out  of  reverence  for  the  law;  and  a  senior 
Bhikkhu,  when  receiving  instruction,  to  sit  on  a  seat 


your  right  to  a  lodging  there,  and  by  taking  one  there  you  ipso 
facto  renounced  your  right  to  get  one  here. 


VI,  13,  2.         ON    DWELLINGS    AND    FURNITURE.  2O*J 

of  equal  height,  or  lower,  out  of  reverence  for  the 
law1/ 

2.  Now  at  that  time  a  number  of  Bhikkhus  stood 
around  Upali,  waiting  for  seats2;  and  they  grew 
weary. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  sit  down  together 
with  brethren  entitled  to  sit  on  seats  of  equal 
height/ 

Then  the  Bhikkhus  thought,  '  How  many  of  us 
are  entitled  to  sit  on  seats  of  equal  height  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  sit  on  the  same  seat 
with  those  who  are  within  three  years  of  one  another 
in  seniority.' 

Now  at  that  time  a  number  of  Bhikkhus,  entitled 
to  sit  on  the  same  seat,  sat  down  on  a  couch,  and 
broke  the  couch  down ;  or  sat  down  on  a  chair,  and 
broke  the  chair  down. 

'  I  allow,  O  Bhikkhus,  the  use  of  a  couch,  or  a 
chair,  for  three  persons.' 

Even  when  three  sat  on  the  couch,  or  chair,  it 
broke. 

1 1  allow,  O  Bhikkhus,  two  to  sit  on  a  couch  or  a 
chair.' 

Now  at  that  time  Bhikkhus  who  were  not  entitled 
to  seats  of  equal  height,  were  afraid  they  would 
offend  if  they  sat  together  on  a  long  seat. 

They  told  this  matter  to  the  Blessed  One. 

1  Compare  the  fifteen  rules  of  a  similar  character,  Sekhiyas  57- 
72,  and  especially  No.  69. 

2  Onlookers  apparently,  not  strictly  learners.     On  the  force  of 
pa/imaneti,  compare  the  Bhikkhunl-vibhanga,  Paragika  I,  i,  and 
Gataka  II,  423. 


2O8  ^ULLAVAGGA.  VI,  14,  r. 

*  I  allow  you,  O  Bhikkhus,  to  sit  together  on  a 
long  seat  with  others  not  entitled  to  sit  on  seats  of 
equal  height,  unless  they  are  women,  or  eunuchs,  or 
hermaphrodites.' 

Then  the  Bhikkhus  thought,  'What  is  the  limit 
of  length  which  is  included  under  the  term  "  long 
seat?'" 

*  I   allow  the  term   "  long  seat "   to  be   used,  O 
Bhikkhus,   of  any  seat  long  enough   to    accommo- 
date three  persons.' 


14. 

i.  Now  at  that  time  Visakha  the  mother  of 
Migara  was  anxious  to  have  a  storeyed  building 
(pasada),  with  a  verandah  (alinda)  to  it,  supported 
on  pillars  with  capitals  of  elephant  heads l,  built  for 
the  use  of  the  Sa^gha.  Then  the  Bhikkhus  thought, 
'  Of  things  which  appertain  to  a  storeyed  building, 
which  has  been  permitted  by  the  Blessed  One,  and 
which  not2?' 

They  told  this  matter  to  the  Blessed  One. 

1  Hatthi-nakhakaw,    'supported    on     the     frontal     globes 
(kumbhe)  of  elephants/  says  Buddhaghosa. 

2  On   the  meaning   of  paribhoga  here  compare  VI,   18,    i. 
The   doubt   here   expressed   is   curious,  as  a   storeyed    building 
(pasada)  is  one  of  the  five  kinds  of  abodes  (lenani)  specially 
sanctioned  by  Mahavagga  I,  30,  4,  and  ^iillavagga  VI,  1,2;  and 
a  verandah  (alinda)  has  been  also  authorised  by  .ffullavagga  VI, 
3,  5.     No  doubt  the  special  point  here  is  as  to  the  carved  pillars  : 
but,  even  so,  that  this  rule  should  be  thus  separated  from  the  other 
rules  as  to  buildings,  in  the  commencement  of  this  book  (VI,  1-4), 
is  a  proof  of  the  unsystematic  way  in  which  the  Khandhakas  have 
been  put  together.     Even  the  final  redaction  which  we  have  now 
before  us  contains  much  similar  evidence  of  the  gradual  growth  of 
these  rules.     See  note  3  on  the  next  paragraph. 


VI,  15,  i.        ON    DWELLINGS   AND    FURNITURE.  2OQ 

'I  allow,  O  Bhikkhus,  the  use  of  all  appurtenances 
to  a  storeyed  building/ 

Now  at  that  time  the  grandmother  of  Pasenadi  of 
Kosala  had  died,  and  many  unauthorised  things  had 
come  into  the  hands  of  the  Sawgha,  such  as  couches, 
divans  (&c.,  as  in  chapter  8  above,  and  Mahavagga 
V,  10,  4). 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  use  the  stuffed 
couches  (asandi)  after  having  broken  off  the  legs1, 
and  the  divans  (pal  lank  a)  after  having  removed 
the  hair,  and  to  comb  out  the  cotton  of  the  mat- 
tresses and  make  pillows  of  it 2,  and  to  use  all  the 
rest  as  floor  covering  V 


15. 

i.  Now  at  that  time  the  Bhikkhus  who  dwelt  in  a 
certain  country  residence,  not  far  from  Savatthi,  were 
worried  by  having  constantly  to  provide  sleeping 
accommodation  for  travelling  Bhikkhus  who  came 
in  (from  country-places).  And  those  Bhikkhus 

1  Compare  the  8yth  Pa&ttiya. 

2  This  rule  has  already  been  given  in  VI,  2,  6. 

3  It  is  distinctly  laid  down  without  any  reservation  in  Mahdvagga 
V,   10,  5  (in  the  paragraph  erroneously  numbered  V,   10,  4  in 
vol.  ii,  p.  28,  of  the  present  work),  that  the  use  of  any  of  these 
things  is  a  dukka/a  offence.     That  this  relaxation  of  that  rule 
should  be  inserted  only  here,  looks  very  much  like  an  after-thought, 
even  though  the  former  passage  merely  refers  to  the  use  of  these 
things  as  seats.     This  is  more  especially  noteworthy  from  the  fact 
mentioned  in  the  last  note. 

The  rules  as  to  new  rugs  or  mats  to  be  used  for  sitting  upon,  are 
contained  in  the  nth  to  the  i5th  Nissaggiya  Pa&ttiyas. 
[20]  P 


2 IO  A'ULLAVAGGA.  VI,  15,  2. 

thought :  '  [This  being  so,]  let  us  hand  over  all 
the  sleeping  accommodation  which  is  the  property 
of  the  Sawgha  to  one  (of  us),  and  let  us  use  it  as 
belonging  to  him/  And  they  [did  so  1]. 

Then  the  incoming  Bhikkhus  said  to  them  :  *  Pre- 
pare, Sirs,  sleeping  accommodation  for  us/ 

'  There  are  no  beds,  Sirs,  belonging  to  the  Sawgha. 
We  have  given  them  all  away  to  one  of  us/ 

'What,  Sirs?  Have  you  then  made  away  with 
property  belonging  to  the  Sa^gha  ?' 

'  That  is  so,  Sirs/ 

The  moderate  Bhikkhus  murmured,  &c.,  and  told 
this  matter  to  the  Blessed  One. 

'  Is  it  true,  O  Bhikkhus,  as  they  say,  that  Bhik- 
khus make  away  with  Sawgha  property?' 

'  It  is  true,  Lord/ 

2.  Then  the  Blessed  One  rebuked  them,  &c.,  and 
said  to  the  Bhikkhus :  '  These  five  things,  O  Bhik- 
khus, are  untransferable  ;  and  are  not  to  be  dis- 
posed of  either  by  the  Sa/;zgha,  or  by  a  company  of 
two  or  three  Bhikkhus  (a  Ga;/a),  or  by  a  single  in- 
dividual. And  what  are  the  five  ?  A  park  (Arama), 
or  the  site  for  a  park — this  is  the  first  untransferable 
thing,  that  cannot  be  disposed  of  by  the  Sawgha,  or 
by  a  Ga;za,  or  by  an  individual.  If  it  be  disposed  of, 
such  disposal  is  void ;  and  whosoever  has  disposed 
of  it,  is  guilty  of  a  thulla/£/£aya.  A  Vihara,  or  the 
site  for  a  Vihara — this  is  the  second,  &c.  (as  before). 
A  bed,  or  a  chair,  or  a  bolster,  or  a  pillow— this  is  the 
third,  &c.  A  brass  vessel,  or  a  brass  jar,  or  a  brass 
pot,  or  a  brass  vase,  or  a  razor,  or  an  axe,  or  a 

1  This  is  a  direct  infringement  of  the  82nd  Pa&ttiya,  which  for- 
bids property  dedicated  to  the  Sawgha  being  diverted  to  the  use 
of  any  individual. 


VI,  16,  I.        ON    DWELLINGS    AND    FURNITURE.  211 

hatchet,  or  a  hoe,  or  a  spade — this  is  the  fourth,  &c. 
Creepers,  or  bamboos,  or  mu^a,  or  babba^a  grass, 
or  common  grass,  or  clay,  or  things  made  of  wood, 
or  crockery— this  is  the  fifth,  &c.  (as  before,  down 
to)  thulla^aya.' 


16. 

i.  Now  when  the  Blessed  One  had  dwelt  at 
Savatthi  as  long  as  he  thought  fit,  he  went  on  on 
his  journey  towards  the  Ki/a  Hill  with  a  great 
multitude  of  Bhikkhus — to  wit,  with  about  five  hun- 
dred Bhikkhus,  besides  Sariputta  and  Moggallana. 

And  the  Bhikkhus  who  were  followers  of  Assa^i 
and  Punabbasu l  hearing  the  news,  said  one  to 
another,  '  Come,  Sirs ;  let  us  divide  all  the  sleeping 
accommodation  belonging  to  the  Sawgha.  Sariputta 
and  Moggallana  are  men  of  sinful  desires,  and  are 
under  the  influence  of  sinful  desires.  We  will  not 
provide  sleeping-places  for  them.'  And  they  did  so. 

Now  the  Blessed  One,  proceeding  on  his  journey, 
arrived  at  the  Ki/a  Hill.  And  he  addressed  a 
number  of  Bhikkhus,  saying,  *  Do  you  go,  O  Bhik- 
khus, to  the  followers  of  Assa/i  and  Punabbasu,  and 
say:  "  The  Blessed  One,  Sirs,  has  arrived  with  a 
large  number  of  Bhikkhus — to  wit,  with  about  five 
hundred  Bhikkhus,  besides  Sariputta  and  Moggal- 
lana. Make  ready  sleeping-places,  Sirs,  for  the 
Blessed  One,  and  for  the  Bhikkhu-sa^gha,  and  for 
Sariputta  and  Moggallana." 

1  On  these  Bhikkhus  and  their  relations  with  Sariputta  and 
Moggallana,  see  above,  ^ullavagga  I,  13-16. 

P  2 


212  tfULLAVAGGA.  VI,  16,  2. 

*  Even  so,  Lord,'  said  those  Bhikkhus  in  assent  to 
the  Blessed  One ;  and  they  did  so. 

*  There  is  no  sleeping  accommodation  belonging 
to  the  Sa^gha.     We  have  divided  it  all '  (was  the 
reply).     '  The  Blessed  One,  Sirs,  is  welcome  :   and 
he  may  stay  in  whatever  Vihara  he  chooses.      But 
Sariputta  and  Moggallana  are  men  of  sinful  desires, 
and  under  the  influence  thereof;   for  them  we  will 
provide  no  sleeping-places/ 

2.  'What  then,  Sirs  ?  Have  you  divided  sleeping 
accommodation  that  is  the  property  of  the  Sa^gha?' 

1  That  is  so,  Sirs/ 

The  moderate  Bhikkhus  murmured,  &c.  (down  to) 
The  Blessed  One  said  to  the  Bhikkhus : 

1  These  five  things,  O  Bhikkhus,  are  unapportion- 
able,  and  are  not  to  be  divided  either  by  the  Sawgha, 
or  by  a  Ga/za,  or  by  an  individual.  If  divided,  the 
division  is  void ;  and  whosoever  does  so,  shall  be 
guilty  of  a  thulla^aya.  And  what  are  the  five 
(&c.,  as  in  VI,  15,  2)1?' 


17. 

i.  Now  when  the  Blessed  One  had  remained  at 
the  Ki/a  Hill  as  long  as  he  thought  fit,  he  proceeded 
on  his  journey  towards  A/avi ;  and  in  due  course  he 
arrived  at  A/avi,  and  there,  at  A/avl,  the  Blessed 
One  stayed  at  the  Agga/ava  Shrine. 

Now  at  that  time  the  Bhikkhus  of  A/avi 2  used  to 

These  expressions  '  untransferable '  (avissa^iyani)  and 
'  unapportionable '  (avebhangiyani)  have  already  occurred  above 
at  Mahavagga  VIII,  27,  5. 

1  The  Bhikkhus  of  A/avi  are  frequently  mentioned  in  connection 


VI,  17,  i.         ON    DWELLINGS    AND    FURNITURE.  213 

give  new  building  operations  in  charge  (to  one  or 
other  of  their  number)  *,  such  as  the  following 2 : 
when  some  clay  or  earth  had  merely  to  be  put 
aside  in  heaps,  when  a  wall  had  merely  to  be  re- 
plastered,  when  a  door  had  merely  to  be  made, 
when  the  socket  for  a  bolt  had  merely  to  be  made, 
when  some  joinery- work  had  merely  to  be  done  to  a 
window,  when  some  whitewashing  merely  had  to  be 
done,  or  some  black  colouring  laid  on,  or  some  red 
colouring 3,  or  some  roofing-work,  or  some  joinery, 
or  a  bar  had  to  be  fixed  to  a  door  4,  when  breaches 
or  decay  had  merely  to  be  repaired 5,  or  the  flooring 
to  be  re-plastered  6 ;  and  they  assigned  this  office  to 
one  another  for  terms  of  twenty  or  thirty  years,  or 


with  offences  in  relation  to  the  navakammaw.     See,  for  instance, 
Par%ika  III,  5,  30. 

1  For  the  rule  authorising  such  giving  in  charge  in  general  cases, 
see  above,  VI,  5. 

2  For  most  of  the  following  technical  terms  in  building,  see  our 
notes  above  on  ^Tullavagga  V,  n,  and  V,  i,  2. 

3  See  our  note  on  this  phrase  above,  V,  n,  6. 

4  Ga«</ikadhana-mattena    ti    dvara- bananas    upari-kapo/a- 
gaw^Tika-yo^ana-mattena  (B.).     G&nd\  is  used   in  this   sense   at 
Gataka  I,  237.     Compare  the  use  of  Dhamma-gaw^ika,  'block 
of  execution,'  at   Gataka  I,  150,  II,   124.      The  word  gaw^/ika 
occurs  also  at  Gataka  I,  474  (last  line),  in  the  sense  of  'bunch:' 
but  it  is  there  probably  a  misprint;  for  Oldenberg,  in  the  parallel 
passage  at  Bhikkhuni-vibhahga,  Pa/£ittiya  I,   i,  reads  bhaw^ike. 
That  the  two  words  are  easily  confused  in  Burmese  writing  is 
shown  by  the  fact  that  the  Berlin  (Burmese)  copy  of  Buddhaghosa 
reads   here   also  bha«</ikadhana-mattena  ti,  &c.,  and  again 
afterwards  bharc^ika. 

5  See  our  note  on  this  phrase  above,  VI,  5,  2. 

6  Paribha«</a-kara#a-mattenati  gomaya-paribha^a-kasava- 
parikarawa-mattena  (B.).     The  very  same  expression  is  used  in  a 
wholly  doubtful  sense,  and  of  some  process  of  tailoring,  in  Maha- 
vagga  VII,  i,  5. 


214  tfULLAVAGGA.  VI,  17,  2. 

for  life  ;  or  they  gave  in  charge  a  completely  finished 
Vihara  to  a  Bhikkhu  for  such  time  as  should  elapse 
till  the  smoke  rose  (from  the  funeral  pyre  on  which 
his  body  should  be  burnt1). 

The  moderate  Bhikkhus  murmured,  &c.  (as  usual, 
down  to)  The  Blessed  One  said  to  the  Bhikkhus : 

'  You  are  not,  O  Bhikkhus,  to  confer  the  office  of 
building  overseer  when  clay  has  merely  to  be  put 
aside  in  heaps  ....  (&c.,  as  before,  down  to)  body 
shall  be  burnt.  Whosoever  shall  so  confer  it,  shall 
be  guilty  of  a  dukka/a.  I  allow  you,  O  Bhikkhus, 
to  give  a  Vihara  not  yet  begun,  or  not  yet  finished2, 
in  charge  as  a  new  building.  And  with  reference  to 
the  work  on  a  small  Vihara,  it  may  be  given  in  charge 
as  a  navakamma  for  a  period  of  five  or  six  years, 
that  on  an  AaW/£ayoga  for  a  period  of  seven  or  eight 
years,  that  on  a  large  Vihara  or  a  Pasada  for  ten  or 
twelve  years/ 

2.  Now  at  that  time  the  Bhikkhus  gave  the  whole 
of  a  Vihara  as  a  navakamma  (to  one  Bhikkhu  to 
superintend) — or  two  Viharas  to  one  Bhikkhu — or 
the  Bhikkhu  who  had  taken  the  work  in  charge  got 
another  (Bhikkhu  to  live  there  and  take  charge  for 
him) — or  the  Bhikkhu  who  had  taken  in  charge  a 

1  Dhumakalikan  ti  ida;#  yaV  assa  ^itaka-dhumo  na  pafmaya- 
titi  tava  ayaw  viharo   etass'  eva  ti  eva#z  dhuma-kale  apaloketva 
kata-pariyositaw  viharaw  denti  (B.).     The  word  recurs  below,  ap- 
plied to  sikkhapadaw,  in  XI,  i,  9. 

2  Vippakatan  ti  ettha  vippakato  nama  yava  gopanasiyo  na 
arohanti.      Gopanasisu    pana    aru/hasu    bahukato    nama   hoti : 
tasma  tato  pa/^aya  na  databbo  (B.).     The  use  of  bahukato  is 
noteworthy,  for  in  the  only  other  passage  where  we  have  found  the 
word  (Mahavagga  VI,  36,  2),  it  has  a  totally  different  application. 
There    is    possibly    a    misreading    in    the    one    MS.    available. 
(?  pakato.) 


VI,  iy,  3»         ON    DWELLINGS    AND    FURNITURE.  215 

building  belonging  to  the  Sa^gha  kept  exclusive 
possession  of  it — or  the  Bhikkhus  gave  work  in 
charge  to  one  not  at  that  time  within  the  boundary1 
—or  Bhikkhus  who  had  once  taken  charge  kept 
exclusive  possession  for  all  time. 

They  told  [each  of]  these  matters  to  the  Blessed 
One. 

*  You  are  not,  O  Bhikkhus,  to  do  [any  one  of  these 
things].  Whosoever  does,  he  is  guilty  of  a  duk- 
ka/a.  And  the  Bhikkhu  in  charge  may  take  one 
good  sleeping-place  into  his  exclusive  possession 
for  the  three  months  of  the  rainy,  but  not  during 
the  dry  season.' 

3.  Now  at  that  time  Bhikkhus  who  had  taken 
charge  of  building  operations  left  the  place  [or 
otherwise  became  incompetent  in  one  or  other  of 
the  twenty  and  three  ways  set  out  in  the  next 
paragraph  2]. 

They  told  this  matter  to  the  Blessed  One. 

'  In  case  that  occurs,  O  Bhikkhus,  as  soon  as  he 
has  taken  charge,  or  before  the  building  has  been 
completed,  let  the  office  be  given  to  another  lest 
there  should  be  loss  to  the  Sawgha.  In  case  the 
building  has  been  completed,  O  Bhikkhus,  if  he 
then  leaves  the  place,  it  (the  office  and  its  privi- 
leges) is  still  his — if  he  'then  returns  to  the  world, 
or  dies,  or  admits  that  he  is  a  sama/zera,  or  that 
he  has  abandoned  the  precepts,  or  that  he  has 
become  guilty  of  an  extreme  offence,  the  Sawgha 


1  See  above,  VI,  n,  3. 

2  See  Mahavagga  II,  22,  3,  and  II,  36,  1-3.     In  the  latter  of 
these  two  passages  the  three  cases  are  omitted.     In  Mahavagga 
IX,  4,  2,  and  8,  the  whole  23  are  given. 


2l6  JHJLLAVAGGA.  VI,  18,  I. 

becomes  the  owner1 — if  he  then  admits  that  he  is 
mad,  or  that  his  mind  is  unhinged,  or  that  he  is 
afflicted  with  bodily  pain,  or  that  he  has  been 
suspended  for  his  refusal  to  acknowledge  an  of- 
fence, or  to  atone  for  an  offence,  or  to  renounce  a 
sinful  doctrine,  it  (the  office  and  its  privileges)  is 
still  his — if  he  then  admits  that  he  is  a  eunuch, 
or  that  he  has  furtively  attached  himself  to  the 
Sa^gha,  or  that  he  has  gone  over  to  the  Titthiyas, 
or  that  he  is  an  animal,  or  that  he  has  murdered  his 
mother,  or  his  father,  or  an  Arahat,  or  that  he  has 
violated  a  Bhikkhuni,  or  that  he  has  caused  a  schism 
in  the  Sawgha,  or  that  he  has  shed  (a  Buddha's) 
blood,  or  that  he  is  an  hermaphrodite,  then  the 
Sa^gha  becomes  the  owner/ 


18. 

i.  Now  at  that  time  the  Bhikkhus  made  use  else- 
where of  beds  which  were  appurtenances  2  to  the 
Vihara  of  a  certain  lay-disciple  (upasaka). 

Then  that  upasaka  murmured,  &c. 

They  told  the  matter  to  the  Blessed  One. 

1  Things  appurtenant  to  one  place  are  not,  O 
Bhikkhus,  to  be  used  in  another.  Whosoever  does 
so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  the  Bhikkhus,  fearing  to  offend 
if  they  took  (things  to  sit  upon)  even  into  the 

1  That  is,  the  navakammiko  loses  his  privileges  (his  lien  on 
the  best  sleeping-place,  &c.). 

2  Vihara-paribhogaw.     'Meant  for  use  only  in  that  Vihara.' 
Compare  above,  VI,  14,  i. 


VI,  ip,  I.         ON    DWELLINGS   AND    FURNITURE.  217 

Uposatha  Hall,  or  the    meeting-place,  sat    on    the 
ground ;  and  their  legs  and  robes  got  soiled. 
They  told  the  matter  to  the  Blessed  One. 

*  I  allow  you,  O   Bhikkhus,  to  take  things  away 
for  a  certain  time  only1.' 

Now  at  that  time  a  large  Vihara  belonging  to 
the  Sawgha  went  to  ruin 2.  The  Bhikkhus,  fearing 
to  offend,  did  not  take  the  bedding  in  it  away. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  take  away  things 
in  order  to  save  them  from  destruction.' 


19. 

i.  Now  at  that  time  there  was  a  very  valuable 
rug,  and  a  very  valuable  piece  of  cloth,  among  the 
bedding  furniture  belonging  to  the  Sawgha. 

They  told  this  matter  to  the  Blessed  One 3. 

'  I  allow  you,  O  Bhikkhus,  to  barter  either  of 
these  things  in  order  to  increase  the  stock  of  legally 
permissible  furniture  V 

Now  at   that   time  the    Sa^gha  had  received  a 

1  Tavakalikaw.     The  word   occurs  in   Gataka  I,   121,   393 
(on  which  see   Rh.  D.  in  'Buddhist  Birth  Stories/  p.   170,  and 
1  Buddhist  Suttas/  p.  241),  in  Buddhaghosa's  notes  on  Mahavagga 
VII,   5,    i  (above,  II,  154,  note  7),  in  the  Bhikkhuni-vibhanga, 
Pa&ttiya  XXV,  2,  and  in  Aullavagga  X,  16,  i. 

2  Sawghassa    viharo    udriyati.      The    whole    phrase    has 
already  occurred  at  Mahavagga  III,  8. 

3  Because  such  things  were  forbidden  by  Mahavagga  V,  10,  4, 
though  kambala  is  not  there  specially  mentioned. 

4  Phatikammatthaya  ti  va^ikammatthaya  ti.     Vaddhikam- 
matthaya  phatikammaw  6'  ettha  samakaw  va  atireka/«  va  aggha- 
naka/rc  ma?Ua-pi/Mdi-senasanam  eva  va//ati  (B.). 


2l8  JOJLLAVAGGA.  VI,  20,  i. 


bear  -  skin,  and  a  ^akkali1  rug,  and  a  >£olaka 
cloth  2. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  you,  O  Bhikkhus,  to  use  them  as  mats 
to  wipe  your  feet  on  V 


20. 

T.  Now  at  that  time  the  Bhikkhus  walked  over 
the  mats  used  for  sleeping  upon  with  unwashen 
or  wet  feet,  or  with  their  sandals  on ;  and  the 
matting  was  soiled. 

They  told  these  matters  to  the  Blessed  One. 

1  You  are  not,  O  Bhikkhus,  to  do  so.  Whosoever 
does,  shall  be  guilty  of  a  dukka/a4.' 

2.  Now  at  that  time  the  Bhikkhus  spat  on  the 
newly  prepared  floor 5,  and  the  colour  was  spoilt. 

1  According  to  VI,  2,  2,  and  VI,  3,  5,  this  could  also  be  used  as 
a  screen  or  curtain  over  the  space  in  a  wall  left  for  a  window. 

2  According  to  Mahavagga  VIII,  18,  this  might  be  used  to  wipe 
faces   with;  and   according   to  ^ullavagga  V,  9,  4,  VI,   19,  to 
place   crockery  or  furniture  on.     The  word  £ola  means  simply 
cotton  cloth,  but  it  is  clear  from  these  passages  that  /fcolaka  has 
some  special  connotation. 

3  Not  to  sit  upon. 

4  With  this  should  be  compared  the  other  rule  in  Mahavagga  V, 
6,  i,  according  to  which  the  Bhikkhus  were  to  wear  sandals  when 
getting  upon  bedsteads  or  chairs,  lest  these  should  become  soiled. 
The  two  passages  are  parallel  in  wording  throughout. 

5  Parikammakataya.     The  floors  were  of  earth,  not  of  wood, 
and  were  restored  from  time  to  time  by  fresh  clay  or  dry  cowdung 
being  laid  down,  and  then  covered  with   a  whitewash,   in  which 
sometimes  black  or  red  (geruka)  was  mixed.      See   above,  V, 
n,  6;  VI,  3,  i  ;   17,  i  ;   27.     From  the  parallel  passage  at  Maha- 
vagga I,  25,  15,  and  ^Tullavagga  VIII,  3,  i,  it  would  seem  that  the 
red  colouring  was  used  rather  for  walls,  and  the  black  one  for 
floors. 


VI,  20,  2.        ON    DWELLINGS    AND    FURNITURE.  219 

They  told  this  matter  to  the  -Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  do  so.  Whosoever 
does,  shall  be  guilty  of  a  dukka/a.  I  allow,  O 
Bhikkhus,  the  use  of  a  spittoon.' 

Now  at  that  time  the  legs  of  the  bedsteads  and 
chairs  made  scratches  on  the  newly  prepared  floor. 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow  you,  O  Bhikkhus,  to  cover  it  up  with 
floor-cloth.' 

Now  at  that  time  the  Bhikkhus  leant  up  against 
the  newly  prepared  walls  *,  and  the  colouring  was 
spoilt. 

They  told  this  thing  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  do  so.  Whosoever 
does,  shall  be  guilty  of  a  dukka/a.  I  allow  you, 
O  Bhikkhus,  the  use  of  a  board  to  lean  up  against2.' 

The  board  scratched  the  floor  at  the  bottom,  and 
ruined  the  wall  at  the  top. 

'  I  allow  you,  O  Bhikkhus,  to  cover  it  at  the  top 
and  bottom  with  cloth.' 

Now  at  that  time,  fearing  to  offend,  they  would 
not  lie  down  on  places  over  which  it  was  permissible 
to  walk  with  washen  feet 3. 


1  The  walls  were  no  doubt  usually  made  with  '  wattle  and  daub ; ' 
that  is,  sticks  with  clay  between  the  interstices.     This  was  treated 
from  time  to  time  like  the  flooring  (see  last  note). 

2  Apassena-phalakaw.    This  article  of  furniture  is  mentioned, 
with  the  spittoon,  in  Mahavagga  I,  25,  15,  16,  and  in  the  parallel 
passage  at  Aullavagga  VIII,  i,  3.     We  have  rendered  it  in  the 
Mahavagga  by  'board  to  recline  on.'     Compare  the  use  of  a  pas  - 
say  a/ft  in  Buddhaghosa's  note  on  ^Tullavagga  VI,   2,  4  (above, 
p.  153,  note  3)  of  an  arm-chair  or  sofa. 

3Dhotapadaka  ti dhotapadaka hutva  dhotehi  padehi  akkamitab- 
ba/Mane  nipa^ituw  kukkuHayanti.  Dhotapadake  ti  pi  pa//$o. 
Dhotehi  padehi  akkamitabba//Hnass'  eva  eta/72  adhiva&ina/tf  (B.). 


22O  JsTULLAVAGGA.  VT,  21,  i. 

They  told  this  matter  to  the  Blessed  One. 
'  I  allow  you,  O  Bhikkhus,  to  lie  down  in  such  a 
place  when  you  have  spread  something  over  it/ 


21. 

i.  Now  when  the  Blessed  One  had  remained 
at  A/avi  as  long  as  he  thought  fit,  he  set  out  on  his 
journey  towards  Ra^agaha.  And  proceeding  straight 
on,  he  arrived  in  due  course  at  Ra^agaha.  And 
there,  at  Ra^agaha,  the  Blessed  One  stayed  at  the 
Ve/uvana  in  the  Kalandaka  Nivapa. 

Now  at  that  time  there  was  a  scarcity  of  food 
at  Ra^agaha 1.  The  people  were  unable  to  provide 
food  for  the  (whole)  Sawgha ;  and  they  were  de- 
sirous of  providing  food  2  (to  be  sent  to  the  Vihara) 
for  the  use  of  a  special  Bhikkhu  (designated  by  the 
donor) 3,  or  for  special  Bhikkhus  invited  (by  the 
donor  in  his  own  house) 4,  or  for  (single  Bhikkhus) 
appointed  by  ticket  (issued  by  the  Sawgha) 5,  or  of 
providing  food  during  a  fortnight 6,  or  on  Uposatha 

1  Other  special  rules  for  times  of  scarcity  will  be  found  at  Maha- 
vagga  VI,  17,  7  ;   18,  4  ;  19,  2  ;  20,  4  (repealed  for  times  of  plenty 
in  VI,  32).     Compare  also  Para^ika  IV,  i,  i. 

2  The  above  modes  of  receiving  food  (instead  of  collecting  in  a 
bowl  morsels  of  food  given  in  alms)  are  the  dispensations  allowed 
by  Mahavagga  I,  30,  4. 

3  Uddesa-bhattaw  Mtuw.     Compare  the  story  of  Upananda 
at  Mahavagga  VI,  19,  i. 

4  Nimantana/w  katuw.     The  word  is  only  used  in  this  special 
technical  sense.     Compare  the  whole  story  of  ^Tulla-panthaka 
at  Gataka  I,  1 1 6,  and  especially  the  last  line. 

5Salaka-bhattaw  k&ium.  See  especially  above,  ^ullavagga 
IV,  9;  IV,  TO. 

6  Pakkhika/rc  katuffz.    Both  Childerssub  voce  and  Frankfurter 


VI,  2i,  2.         ON    DWELLINGS    AND    FURNITURE.  221 

days  (that  is,  on  the  last  days  of  each  fortnight)  or 
on  the  first  days  of  each  fortnight. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  each  of  three  ways  of 
obtaining  food/ 

Now  at  that  time  the  ./Oabbaggiya  Bhikkhus 
having  received  good  food  for  themselves,  gave 
over  the  worse  food  (which  they  had  also  received) 
to  the  other  Bhikkhus. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  appoint  as  ap- 
portioner  of  rations  1  a  Bhikkhu  who  is  possessed 
of  the  following  five  qualifications — (&c.,  as  in  IV, 
9,  down  to  the  end  of  the  Kammava/£a).' 

Now  the  Bhikkhus  who  were  apportioners  of 
rations,  thought  :  *  How  then  are  the  rations  to  be 
apportioned  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  apportion  them  by 
arranging  the  food  in  small  heaps,  and  fastening 
tickets  or  marks  upon  them  V 

2.   Now  at   that   time  the   Sa^gha   had  no    dis- 

('  Pali  Handbook/  p.  165),  in  interpreting  the  passage  at  Mahavagga 
I,  30,  4,  take  this  to  mean  a  feast  given  on  the  eighth  day  of  the 
month.  But  paksha  is  the  half-month.  The  expression  much 
more  probably  means,  therefore,  to  provide  food  either  during  the 
whole  of  a  half-month  for  one  or  more  specially  invited  Bhikkhus, 
or  for  a  larger  number  on  any  one  day  of  the  half-month  to  be 
chosen  by  the  Sawgha. 

1  Compare  above,  ^Tullavagga  IV,  4,  i. 

2  Buddhaghosa  says,  Salakaya  va  pa/ikaya  va  upanibandh- 
itv&  opuw/^itva  uddisitun  ti  va/£anato  rukkhasaramayaya  sala- 
kaya  va  ve/uvilivatalapa#«adinayaya  pa/ikaya  va    asukassa  nama 
salakabhattan  ti  eva/rc  akkharani  upanibandhitva  pa/^^iyaw  va 
£ivarabhoge  va  katva  sabba  salakayo  omunMitva  [sic]  punappu- 

he/Ma-vasena  a/oletva  .      .  databba. 


222  rULLAVAGGA.  VI,  21,  3. 

tributor  of  lodging-places — no  overseer  of  stores — 
no  receiver  of  robes — no  distributor  of  robes,  of 
congey,  or  of  fruits — and  no  distributor  of  dry  foods, 
and  through  not  being  distributed  it  went  bad. 

They  told  each  of  these  matters1  to  the  Blessed 
One. 

1  I  allow  you,  O  Bhikkhus,  to  appoint  as  dis- 
tributor of  lodging-places,  &c.,  a  Bhikkhu  who  has 
(&c.,  as  in  §  i,  down  to  the  end  of  the  KammavaM, 
inserting  throughout  the  appropriate  variations  in 
the  fifth  qualification). 

3.  Now  at  that  time  articles  of  trifling  value  had 
accumulated  in  the  storehouse  of  the  Sa;^gha. 

They  told  this  matter  to  the  Blessed  One. 

' 1  allow  you,  O  Bhikkhus,  to  appoint  as  disposer 
of  trifles  a  Bhikkhu  who  has  (&c.,  as  before,  down 
to  the  end  of  the  Kammava/£a).  Each  separate 
needle,  and  pair  of  scissors,  and  pair  of  sandals,  and 
girdle,  and  pair  of  braces,  and  filtering  cloth,  and 
regulation  strainer 2,  and  plait 3,  and  half-plait 3,  and 
gusset3,  and  half-gusset3,  and  binding4,  and  braiding4, 
is  to  be  given  away.  If  the  Sa^gha  has  any  ghee, 
or  oil,  or  honey,  or  molasses,  he  is  to  give  it  away 
for  personal  consumption  only,  and  if  it  be  wanted, 
he  is  to  give  it  a  second  and  a  third  time  V 

1  There  is  another  officer  (asana-paMapaka)  mentioned  at 
A"ullavagga  XII,  2,  7,  whose  omission  from  the  list  here  is  worthy 
of  notice. 

2  Dhamma-karako.     See  V,  13,  i. 

8  On  these  words,  see  Mahavagga  VIII,  12,  2. 

4  On  these  two  words,  see  Mahavagga  VIII,  i,  5. 

6  These  things  were  to  be  used  only  as  medicines,  according  to 
Mahavagga  VI,  i,  1-5,  where  butter  is  also  added.  That  would 
be  under  the  charge  of  the  distributor  of  dry  foods  (§  2),  as  if  kept 
it  would  go  bad.  According  to  VI,  15,  10,  none  of  these  five 


VI,  2i,  3-          ON    DWELLINGS    AND    FURNITURE.  223 

Now  at  that  time  the  Sa;^gha  had  no  receiver 
of  under-garments  J,  or  of  bowls, — no  superintendent 
of  those  who  kept  the  grounds  in  order  (the  Ara- 
mikas),  and  the  Aramikas  not  being  looked  after, 
the  necessary  work  was  not  done, — no  superintend- 
ent of  sama^eras,  and  the  sama^eras  not  being 
looked  after  did  not  perform  their  duties. 

They  told  each  of  these  matters  to  the  Blessed 
One. 

'  I  allow  you,  O  Bhikkhus,  to  appoint  as  receiver 
of  under-garments,  &c.,  a  Bhikkhu  who  has  (&c.,  as 
before,  down  to  the  end  of  the  Kammava/£a).' 


End  of  the  Sixth  Khandhaka,  on  Sleeping 
Arrangements,  &c. 


kinds  of  medicine  were  to  be  kept  for  a  period  exceeding  seven 
days,  but  that  was  a  rule  that  was  not  very  probable  to  be  strictly 
followed. 

1  Sa/iya;  no  doubt  the  same  as  is  spelt  elsewhere  sa/ika  or 
sa/aka,  and  is  used  for  such  purposes  as  bathing  in. 


224  JTULLAVAGGA.  VII,  I,  I. 


SEVENTH    KHANDHAKA. 

DISSENSIONS  IN  THE  ORDER. 

I1. 

i.  Now  at  that  time  the  Blessed  One  was  stay- 
ing at  Anupiya  2.  Anupiya  is  a  town  belonging 
to  the  Mallas 3.  Now  at  that  time  the  most 
distinguished  of  the  young  men  of  the  Sakya 
clan  had  renounced  the  world  in  imitation  of  the 
Blessed  One. 

Now  there  were  two  brothers,  Mahanama  the 
Sakyan,  and  Anuruddha  the  Sakyan.  Anuruddha 
the  Sakyan  was  delicately  nurtured  ;  and  he  had 
three  storeyed  residences,  one  for  the  cold  season, 
one  for  the  hot  season,  and  one  for  the  season  of 
the  rains  4.  During  the  four  months  spent  in  the 

1  With  the  whole  of  the  following  story  compare  the,  in  many 
respects,  fuller  account  given  by  the  commentator  on  the  Dham- 
mapada  (Fausboll,  pp.  139  and  following). 

2  This  was  the  spot  where  Gotama  spent  the  first  week  after  his 
renunciation  of  the  world,  before  he  went  on  to  Ra^agaha  (Rh,  D/s 
'Buddhist  Birth  Stories,'  I,  87).     Professor  Fausboll  there  (Gataka 
1,65)  reads  Anupiyaw,  but  all  his  MSS.  have  the  u  short.     It  is 
noteworthy  that  in  our  text  the  locative  is  formed  as  if  the  word 
were  feminine,  though  the  neuter  form  is  used  for  the  nominative. 

3  The   more  usual  mode  of  adding  this  description  in  similar 
passages  at  the  commencement  of  all  the  Suttas  would  lead  us  to 
expect  here  Mallanaw  nigame. 

4  Compare  Mahavagga  I,  7,  i,  where  the  same  thing  is  said  of 
Yasa. 


VII,  I,  2.  DISSENSIONS    IN    THE    ORDER.  225 

residence  for  the  season  of  the  rains,  he  was  waited 
upon  by  women  performing  music  *,  and  came  not 
down  from  the  upper  storey  of  his  residence. 

Then  Mahanama  the  Sakyan  thought :  '  Now  the 
most  distinguished  of  the  young  men  of  the  Sakya 
clan  have  already  renounced  the  world  in  imitation 
of  the  Blessed  One,  but  from  our  own  family  no 
one  has  gone  forth  from  the  household  life  into  the 
houseless  state.  Let  therefore  either  I,  or  Anu- 
ruddha,  renounce  the  world/  And  he  went  to 
Anuruddha  the  Sakyan,  and  said  [so  to  him,  add- 
ing], '  Either  therefore  do  you  go  forth,  or  I  will 
do  so/ 

'  I  am  delicate.  It  is  impossible  for  me  to  go 
forth  from  the  household  life  into  the  houseless 
state.  Do  you  do  so/ 

2.  '  But  come  now,  O  beloved  Anuruddha,  I  will 
tell  you  what  is  incident  to  the  household  life. 
First,  you  have  to  get  your  fields  ploughed.  When 
that  is  done,  you  have  to  get  them  sown.  When 
that  is  done,  you  have  to  get  the  water  led  down 
over  them.  When  that  is  done,  you  have  to  get 
the  water  led  off  again.  When  that  is  done,  you 
have  to  get  the  weeds  pulled  up  2.  When  that  is 
done,  you  have  to  get  the  crop  reaped.  When  that 
is  done,  you  have  to  get  the  crop  carried  away. 
When  that  is  done,  you  have  to  get  it  arranged 

1  Nippurisehi  turiyehi.    That  Childers's  rendering,  'without 
men,  without  people,'  is  inadequate  is  clear  from  the  context  at  the 
passage  which  he  quotes  from  Gataka  I,  53, 

2  Ni^apeti.     Buddhaghosa  says, '  Pull  up  the  weeds '  (tiwani). 
The  word  occurs  also  at  £ataka  I,  215,  where  there  is  a  similar  list 
of  farming  operations,  which,  though  smaller,  contains  one  or  two 
items  not  given  here. 

[20]  Q 


226  tfULLAVAGGA.  VII,  I,  2. 

into  bundles.  When  that  is  done,  you  have  to  get 
it  trodden  out l.  When  that  is  done,  you  have  to 
get  the  straw  picked  out.  When  that  is  done,  you 
have  to  get  all  the  chaff  removed.  When  that  is 
done,  you  have  to  get  it  winnowed.  When  that  is 
done,  you  have  to  get  the  harvest  garnered 2.  When 
that  is  done,  you  have  to  do  just  the  same  the 
next  year,  and  the  same  all  over  again  the  year 
after  that. 

'  The  work  is  never  over :  one  sees  not  the  end 
of  one's  labours.  O  !  when  shall  our  work  be  over  ? 
When  shall  we  see  the  end  of  our  labours  ?  When 
shall  we,  still  possessing  and  retaining  the  plea- 
sures of  our  five  senses,  yet  dwell  at  rest  ?  Yes  ! 
the  work,  beloved  Anuruddha,  is  never  over  ;  no 
end  appears  to  our  labours.  Even  when  our  fathers 
and  forefathers  had  completed  their  time3,  even  then 
was  their  work  unfinished.' 

*  Then  do  you  take  thought  for  the  household 
duties.  I  will  go  forth  from  the  household  life 
into  the  houseless  state/ 

And  Anuruddha  the  Sakyan  went  to  his  mother, 
and  said  to  her  :  '  I  want,  mother,  to  go  forth  from 
the  household  life  into  the  houseless  state.  Grant 
me  thy  permission  to  do  so/ 

And  when  he  had  thus  spoken,  his  mother  replied 

1  Maddapeti.     There   is   mention   of  threshing   (prati-han) 
already  in  the  Vedas.     See  the  passages   collected  by  Zimmer, 
*  Altindisches  Leben,'  p.  238.     But  treading  out  is  even  still  a  very 
common,  if  not  the  more  usual,  process  throughout  India  and 
Ceylon. 

2  Atiharapeti.     See  Milinda  Pa?lha,  p.  66.    The  simple  verb 
occurs  also  in  a  similar  connection  in  the  Bhikkhuni-vibhahga  in 
the  introductory  story  to  Pa&ttiya  VII. 

8  That  is,  had  died. 


VII,  1, 3.  DISSENSIONS    IN    THE    ORDER.  22; 

to  Anuruddha  the  Sakyan,  and  said :  '  You  two, 
O  beloved  Anuruddha,  are  my  two  only  sons,  near 
and  dear  to  me,  in  whom  I  find  no  evil.  Through 
death  I  shall  some  day,  against  my  will,  be  separated 
from  you ;  but  how  can  I  be  willing,  whilst  you  are 
still  alive,  that  you  should  go  forth  from  the  house- 
hold life  into  the  houseless  state  ?' 

[And  a  second  time  Anuruddha  the  Sakyan  made 
the  same  request,  and  received  the  same  reply. 
And  a  third  time  Anuruddha  the  Sakyan  made  the 
same  request  to  his  mother.] 

3.  Now  at  that  time  Bhaddiya  the  Sakya  Ra/a 
held  rule  over  the  Sakyas ;  and  he  was  a  friend 
of  Anuruddha  the  Sakyan's.  And  the  mother  of 
Anuruddha  the  Sakyan,  thinking  that  that  being 
so,  the  Ra^a  would  not  be  able  to  renounce  the 
world,  said  to  her  son  :  *  If,  beloved  Anuruddha, 
Bhaddiya  the  Sakyan  Rafa  will  renounce  the 
world,  thou  also  mayest  go  forth  into  the  house- 
less state.' 

Then  Anuruddha  the  Sakyan  went  to  Bhaddiya 
the  Sakyan  Ra^a,  and  said  to  him :  (  My  renuncia- 
tion of  the  world,  dear  friend,  is  being  obstructed 
by  thee.' 

'Then  let  that  obstruction,  dear  friend,  be  re- 
moved. Even  with  thee  will  1 1 — renounce  thou 
the  world  according  to  thy  wish.' 

'  Come,  dear  friend,  let  us  both  renounce  the 
world  together !' 

1  A  haw  taya.  Buddhaghosa  explains  that  the  R%a  is  begin- 
ning to  say  that  he  will  go  with  his  friend.  But  a  desire  for  the 
glory  of  sovereignty  comes  over  his  heart,  and  he  leaves  the  sen- 
tence unfinished.  (The  Pali  is  given  in  the  notes  on  the  text, 
P-  323-) 

Q2 


228  10JLLAVAGGA.  VII,  i,  4. 

'  I  am  not  capable,  dear  friend,  of  giving  up  the 
household  life.  Whatsoever  else  you  can  ask  of 
me,  that  I  will  do  1.  Do  you  go  forth  (alone).' 

1  My  mother,  dear  friend,  has  told  me  that  if  thou 
dost  so,  I  may.  And  thou  hast  even  now  declared 
"  If  thy  renunciation  be  obstructed  by  me,  then  let 
that  obstruction  be  removed.  Even  with  thee  will 
I — renounce  thou  the  world,  according  to  thy  wish." 
Come,  then,  dear  friend,  let  us  both  renounce  the 
world.' 

Now  at  that  time  men  were  speakers  of  truth, 
and  keepers  of  their  word  which  they  had  pledged. 
And  Bhaddiya  the  Sakya  Ra^a  said  to  Anuruddha 
the  Sakyan  :  *  Wait,  my  friend,  for  seven  years. 
At  the  end  of  seven  years  we  will  renounce  the 
world  together/ 

'  Seven  years  are  too  long,  dear  friend.  I  am  not 
able  to  wait  for  seven  years/ 

[And  the  same  offer  was  made  successively  of  six 
years  and  so  on  down  to  one  year,  of  seven  months 
and  so  on  down  to  one  month,  and  even  of  a  fort- 
night, and  still  there  was  ever  the  same  reply.  At 
last  the  Ra^a  said,] 

'  Wait,  my  friend,  for  seven  days,  whilst  I  hand 
over  the  kingdom  to  my  sons  and  my  brothers/ 

'  Seven  days  is  not  too  long.  I  will  wait  thus 
far '  (was  the  reply). 

4.  So  Bhaddiya  the  Sakya  Ra^a,  and  Anuruddha, 
and  Ananda,  and  Bhagu,  and  Kimbila,  and  De- 
vadatta — just  as  they  had  so  often  previously  gone 

1  Tyahaw.  See  Dr.  Morris's  remarks  on  this  elision  in  his  intro- 
duction to  the  ^Tariya  Pi/aka  (Pali  Text  Society,  1882),  where  he 
makes  it  equal  to  tad  aha?;;.  This  seems  to  us  open  to  question, 
at  least  in  this  passage,  where  it  may  possibly  stand  for  te  ah  aw. 


VII,  i,  4.  DISSENSIONS    IN    THE    ORDER.  2 29 

out  to  the  pleasure-ground  with  fourfold  array  — 
even  so  did  they  now  go  out  with  fourfold  array, 
and  Upali  the  barber  went  with  them,  making 
seven  in  all. 

And  when  they  had  gone  some  distance,  they  sent 
their  retinue  back,  and  crossed  over  into  the  neigh- 
bouring district,  and  took  off  their  fine  things,  and 
wrapped  them  in  their  robes,  and  made  a  bundle  of 
them,  and  said  to  Upali  the  barber :  *  Do  you  now, 
good  Upali,  turn  back.  These  things  will  be  sufficient 
for  you  to  live  upon/ 

But  as  he  was  going  back,  Upali  the  barber 
thought :  *  The  Sakyas  are  fierce.  They  will  think 
that  these  young  men  have  been  brought  by  me 
to  destruction,  and  they  will  slay  me.  But  since 
now  these  young  men  of  the  Sakya  clan  can  go 
forth  from  the  household  life  into  the  houseless 
state,  why  indeed  should  not  I  ?'  And  he  let  down 
the  bundle  (from  his  back),  and  hung  the  bundle  on 
a  tree,  saying,  '  Let  whoso  finds  it,  take  it,  as  a  gift,' 
and  returned  to  the  place  where  the  young  Sakyans 
were. 

And  the  Sakya  youths  saw  him  coming  from  afar, 
and  on  seeing,  they  said  to  him  :  '  What  have  you 
come  back  for,  good  Upali  ?' 

Then  he  told  them  [what  he  had  thought,  and 
what  he  had  done  with  the  bundle,  and  why  he  was 
returned]. 

4  Thou  hast  done  well,  good  Upali  (was  the  reply), 
in  that  thou  didst  not  return  ;  for  the  Sakyas  are 
fierce,  and  might  have  killed  thee.' 

And  they  took  Upali  the  barber  with  them  to  the 
place  where  the  Blessed  One  was.  And  on  arriving 
there,  they  bowed  down  before  the  Blessed  One,  and 


230  tfULLAVAGGA.  VII,  I,  4. 

took  their  seats  on  one  side.  And  so  seated  they 
said  to  the  Blessed  One  :  *  We  Sakyas,  Lord, 
are  haughty.  And  this  Upali  the  barber  has 
long  been  an  attendant,  Lord,  upon  us.  May  the 
Blessed  One  admit  him  to  the  Order  before  us, 
so  that  we  may  render  him  respect  and  reverence, 
and  bow  down  with  outstretched  hands  before  him 
(as  our  senior),  and  thus  shall  the  Sakya  pride  be 
humbled  in  us  Sakyans1.' 

Then  the  Blessed  One  received  first  Upali  the 
barber,  and  afterwards  those  young  men  of  the  Sakya 
clan,  into  the  ranks  of  the  Order.  And  the  venerable 
Bhaddiya,  before  that  rainy  season  was  over,  became 
master  of  the  Threefold  Wisdom  2,  and  the  vener- 
able Anuruddha  acquired  the  Heavenly  Vision 3, 
and  the  venerable  Ananda  realised  the  effect  of 
having  entered  upon  the  Stream  4,  and  Devadatta 
attained  to  that  kind  of  Iddhi  which  is  attainable 
even  by  those  who  have  not  entered  upon  the  Ex- 
cellent Way5. 

1  This  reputation  of  the  Sakya  family  for  pride  is  referred  to  in 
Gataka  I,  88,  89. 

1  Tisso  vi^a,  see  Rh.  D.'s  remarks  at  pp.  161,  162  of 
'Buddhist  Suttas  from  the  Pali'  (S.  B.  E.,  vol.  xi).  They  are 
probably  here  the  three  vi^as  referred  to  in  the  Sutta-vibhahga, 
Paragika  I,  i,  6-8,  as  the  second  of  those  is  the  Heavenly  Vision, 
here  mentioned  in  the  next  clause. 

3  Dibba^akkhu,  a  full  description  of  the  details  of  which  will 
be  found  in  the  stock  paragraph  translated  by  Rh.  D.  in  'Buddhist 
Suttas  from  the  Pali'  (S.  B.  E.,  vol.  xi,  pp.  216-218). 

4  Sotapattiphala ;  that  is,  he  became  free  from  the  delusion 
of  self  (sakkayadi/Mi),  from  doubt  (vi/£iki&£/2a),  and  from  depend- 
ence upon  ceremonies  or  works  (silabbata-paramasa).    See  Rh.  D.'s 
manual,  'Buddhism,'  pp.  108-110. 

5  Pothu^anika  iddhi.     What  this  may  be  is  unknown   to 
us.     A  fourfold  Iddhi  is  described  in  detail  in  the  stock  passage 


VII,  1,6.  DISSENSIONS    IN    THE    ORDER.  23! 

5  l.  Now  at  that  time  the  venerable  Bhaddiya, 
who  had  retired  into  the  forest  to  the  foot  of  a  tree, 
into  solitude,  gave  utterance  over  and  over  again  to 
this  ecstatic  exclamation  :  '  O  happiness !  O  happi- 
ness ! '  And  a  number  of  Bhikkhus  went  up  to  the 
place  where  the  Blessed  One  was,  and  bowed  down 
before  him,  and  took  their  seats  on  one  side.  And, 
so  seated,  they  [told  the  Blessed  One  of  this],  and 
added,  '  For  a  certainty,  Lord,  the  venerable  Bhad- 
diya is  not  contented  as  he  lives  the  life  of  purity ; 
but  rather  it  is  when  calling  to  mind  the  happiness  of 
his  former  sovranty  that  he  gives  vent  to  this  saying.' 

Then  the  Blessed  One  addressed  a  certain  Bhik- 
khu,  and  said  :  *  Do  you  go,  O  Bhikkhu,  and  in  my 
name  call  Bhaddiya  the  Bhikkhu,  saying,  "  The 
Teacher,  venerable  Bhaddiya,  is  calling  for  you."' 

'  Even  so,  Lord/  said  that  Bhikkhu,  in  assent  to 
the  Blessed  One.  And  he  went  to  Bhaddiya,  and 
called  him  [in  those  words]. 

6.  '  Very  well,'  said  the  venerable  Bhaddiya,   in 

translated  by  Rh.  D.  in  '  Buddhist  Suttas  from  the  Pali,'  S.  B.  E., 
vol.  xi,  p.  214,  and  the  fourfold  Iddhi  of  the  ideal  king  in  the 
similar  passage,  loc.  cit.,  pp.  259-261.  The  Iddhi  here  referred  to 
may  be  the  former  of  these  two,  though  that  list  does  not  include 
the  power  ascribed  to  Devadatta  in  the  next  chapter.  At  G*ataka  I, 
140,  the  expression  of  our  text  here  is  replaced  by  gh  an  a,  though 
the  account  there  is  otherwise  the  same. 

It  is  worthy  of  notice  that  Devadatta,  though  a  Bhikkhu,  is  not 
honoured  with  the  standing  epithet,  '  venerable/  always  used  of  the 
other  members  of  the  Order,  even  when  they  are  represented  to 
have  been  of  bad  character. 

1  The  following  incident,  with  a  summary  of  the  preceding  sec- 
tions, forms  the  introductory  story  to  the  loth  Gataka  (Rh.  D/s 
'Buddhist  Birth  Stories/  i.  pp.  190-193).  The  legend  may  have 
first  arisen  as  an  explanation  of  the  name  Bhaddiya,  which  means 
'  the  fortunate  one.' 


232  iTULLAVAGGA.  VII,  i,  6. 

assent  to  that  Bhikkhu ;  and  he  came  to  the  Blessed 
One,  and  bowed  down  before  him,  and  took  his 
seat  on  one  side.  And  when  he  was  so  seated,  the 
Blessed  One  said  to  the  venerable  Bhaddiya : 

'  Is  it  true,  as  they  say,  that  you  Bhaddiya,  when 
retired  into  the  forest  to  the  foot  of  a  tree,  into 
solitude,  have  given  utterance  over  and  over  again 
to  this  ecstatic  exclamation,  "  O  happiness  !  O  happi- 
ness ! "  What  circumstance  was  it,  O  Bhaddiya,  that 
you  had  in  your  mind  when  you  acted  thus  ?' 

'  Formerly,  Lord,  when  I  was  a  king,  I  had  a 
guard  completely  provided  both  within  and  without 
my  private  apartments,  both  within  and  without  the 
town,  and  within  the  (borders  of  my)  country.  Yet 
though,  Lord,  I  was  thus  guarded  and  protected,  I 
was  fearful,  anxious,  distrustful,  and  alarmed.  But 
now,  Lord,  even  when  in  the  forest,  at  the  foot  of  a 
tree,  in  solitude,  I  am  without  fear  or  anxiety,  trustful 
and  not  alarmed ;  I  dwell  at  ease,  subdued1,  secure2, 
with  mind  as  peaceful  as  an  antelope's  3.  It  was  when 
calling  this  fact  to  mind,  Lord,  that  I  gave  utterance 
over  and  over  again  to  that  cry,  "  O  happiness !  O 
happiness ! " 

Then  the  Blessed  One,  on  hearing  that,  gave 
utterance  at  that  time  to  this  song  : 

1  Pannalomo.     See  our  note  2  on  Aullavagga  I,  6,  i  (above, 
vol.  ii,  p.  339). 

2  Paradavutto.     This  is  the  reading  of  the  Sinhalese  MS.,  and 
is  the  correct  one.     See  Oldenberg's  note  at  p.  363  of  the  edition 
of  the  text.     Our  translation  is  conjectural. 

8  Migabhutena  /fcetasa.  The  meaning  of  miga  in  this 
phrase  is  not  certain  ;  and  the  figure  may  be  drawn  from  the  care- 
less mind  of  any  animal  in  its  natural  state.  We  have  not  noticed 
the  idiom  elsewhere;  but  compare  the  converse  figure,  bhanta- 
miga-sappa/ibhago  sasane  anabhirato,  at  Gataka  I,  303,  6. 


VII,  2,  i.  DISSENSIONS    IN    THE    ORDER.  233 

'  The  man  who  harbours  no  harsh  thoughts  within 

him, 

Who  cares  not  whether  things  are  thus  or  thus, 
His  state  of  joy,  freedom  from  grief  or  care, 
The  very  gods  obtain  not  to  behold !' 


2. 

i.  Now  when  the  Blessed  One  had  stayed  at 
Anupiya  as  long  as  he  thought  fit,  he  set  out  on 
his  journey  towards  Kosambi.  And  journeying 
straight  on  he  arrived  in  due  course  at  Kosambi, 
and  there,  at  Kosambi,  he  stayed  at  the  Ghosita 
Arama. 

Now  the  following  thought  occurred  to  Devadatta, 
when  he  had  retired  into  solitude,  and  was  plunged 
in  meditation  :  *  Whom  now 1  can  I  so  gain  over  that, 
he  being  well  pleased  with  me,  much  gain  and 
honour  may  result  to  me  ?  And  it  occurred  to 
him,  '  Now  this  prince  A^atasattu  is  young,  and 
has  a  lucky  future  before  him.  Let  me  then  gain 
him  over;  and  he  being  well  pleased  with  me, 
much  gain  and  honour  will  result.' 

Then  Devadatta  folded  up  his  sleeping-mat,  and 
set  out,  fully  bowled  and  robed,  for  Ra^agaha ;  and 
in  due  course  he  arrived  at  Ra^agaha.  Then  he 
laid  aside  his  own  form,  and  took  upon  himself  the 
form  of  a  child  clad  in  a  girdle  of  snakes,  and  ap- 
peared on  the  lap  of  prince  A^atasattu  2.  Then  was 

1  In  the  text,  for  kin  nu  read  kaw  nu. 

2  This  taking  upon  oneself  another  shape  is  not  one  of  the 
powers  of  Iddhi  included  in  the  first  list  referred  to  at  note  5, 
p.  230. 


234  JOJLLAVAGGA.  VII,  2,  2. 

prince  A^atasattu  terrified,  and  startled,  and  anxious, 
and  alarmed. 

And  Devadatta  said  to  prince  A^atasattu,  'Are 
you  afraid  of  me,  O  prince  ?' 

'  Yes,  I  am.     Who  are  you  ?' 

'  I  am  Devadatta.' 

'  If  you,  Sir,  are  really  the  worthy  Devadatta,  be 
good  enough  to  appear  in  your  own  shape.' 

Then  Devadatta,  laying  aside  the  form  of  the 
child,  appeared  there  before  prince  Acfatasattu  with 
his  inner  and  outer  robes  on,  and  with  his  bowl  in 
his  hand.  And  prince  A^atasattu  was  well  pleased 
with  Devadatta  by  reason  of  this  marvel  of  Iddhi, 
and  morning  and  evening  he  used  to  go  in  five 
hundred  chariots  to  wait  upon  him,  and  food  was 
brought  and  laid  before  him  in  five  hundred  dishes. 

Then  there  arose  in  Devadatta's  mind,  possessed 
and  vanquished  by  gain  and  hospitality  and  fame  *, 
some  such  thought  as  this  :  'It  is  I  who  ought  to 
lead  the  Bhikkhu-sa^gha.'  And  as  the  idea  rose  up 
within  him,  (that  moment)  was  Devadatta  deprived 
of  that  his  power  of  Iddhi. 

2.  Now  at  that  time  a  Koliyan,  by  name  Kakudha, 
who  had  been  (as  Bhikkhu)  the  attendant  on  Moggal- 
lana,  had  just  died,  and  had  appeared  again  in  a 
certain  spiritual  body2,  possessed  of  a  personality  as 
large  as  two  or  three  of  the  common  rice-fields  of  a 
Magadha  village,  and  yet  so  constituted3  that  he  was 

1  Compare   Mahavagga   V,   i,  22,   on   this   expression.     Also 
below,  §  5. 

2  AwTiataraw  manomayaw  kayaw  upapanno.     Perhaps 'in 
a  mode  of  existence  in  which  his  body  was  changeable  at  will.' 
(See  Childers,  sub  voce  manomayo.) 

3  Attabhavo.     See  IX,  i,  3. 


VII,  2,  3.  DISSENSIONS    IN    THE    ORDER.  235 

not  in  the  way  either  of  himself  or  of  others l.  And 
this  celestial  being,  Kakudha,  went  to  the  venerable 
Moggallana,  and  bowed  down  before  him,  and  took 
his  stand  on  one  side.  And  so  standing,  he  told  the 
venerable  Moggallana  [of  the  thought  that  had  arisen 
in  Devadatta's  mind,  and  of  the  result  thereof].  And 
when  he  had  told  him,  he  bowed  down  before  the 
venerable  Moggallana,  and  keeping  him  on  his  right 
side  as  he  passed  him,  he  vanished  away. 

And  the  venerable  Moggallana  went  to  the  place 
where  the  Blessed  One  was,  and  told  him  [the  whole 
matter] 2. 

'What  then,  Moggallana,  have  you  so  penetrated 
the  mind  of  that  celestial  being  Kakudha,  that  you 
know  that  whatsoever  he  speaks,  that  will  be  accord- 
ingly, and  not  otherwise3?' 

'  I  have,  Lord/ 

'  Keep  that  saying,  Moggallana,  secret ;  keep  that 
saying  secret.  Even  now  that  foolish  man  will 
himself  make  himself  known. 

3  4.  '  There  are,  Moggallana,  these  five  kinds  of 
teachers  now  existing  in  the  world.  What  are  the 
five? 

'  In  the  first  place,  Moggallana,  there  is  one  kind 
of  teacher  whose  conduct  not  being  pure,  he  yet 

1  Vyabadheti.  He  could  occupy  the  same  space  as  other 
beings  without  incommoding  them.  The  word  occurs  in  the  same 
sense  in  the  passage  quoted  from  Buddhaghosa  in  Rh.  D.'s  note  i 
on  the  Maha-parinibbana  Sutta  V,  10,  but  originally  occurring  in 
the  Ahguttara  Nikaya. 

5  The  last  paragraph  is  here  repeated  in  the  text. 

3  On  the  use  here  of  /fcetasa  /fceto  pari/^a,  compare  Maha-pari- 
nibbana Sutta  I,  1 6,  17. 

1  The  following  two  sections  are  repeated  below,  VII,  3,  TO,  to 
all  the  Bhikkhus. 


236  tfULLAVAGGA.  VII,  2,  4. 

gives  out  that  he  is  a  person  of  pure  conduct,  one 
whose  conduct  is  pure,  and  innocent,  and  without 
stain.  His  disciples  know  that  that  is  so,  but  they 
think,  "  If  we  announce  the  fact  to  the  laity,  he  will 
not  like  it.  And  how  can  we  conduct  ourselves 
towards  him  in  a  way  that  is  displeasing  to  him? 
And  besides  he  is  honoured  with  gifts  of  the 
requisite  clothing,  food,  lodging,  and  medicine  for 
the  sick.  He  will  sooner  or  later  become  known 
by  that  which  he  himself  will  do."  Such  a  teacher, 
Moggallana,  do  his  disciples  protect  in  respect  of  his 
own  conduct.  And  being  as  he  is,  he  expects  l  to  be 
protected  by  his  disciples  in  respect  of  his  own 
conduct. 

4.  *  Again,   Moggallana,'   &c.  [as   before,   putting 
successively  '  mode  of  livelihood,'  '  preaching  of  the 
Dhamma/  'system  of  exposition,'  &c.,  'insight  arising 
from  knowledge,'  for '  conduct'].  *  These,  Moggallana, 
are  the  five  kinds  of  teachers  now  existing  in  the 
world.     But  I  being  pure  in  conduct,  mode  of  liveli- 
hood,  preaching  of  the  Dhamma,  system  of  expo- 
sition, and  insight  arising  from  knowledge,  give  out 
that  I  am  so,  that  I  am  pure,  innocent,  and  without 
stain  in  all  these  things.    And  neither  do  my  disciples 
protect  me  in  respect  of  my  own  conduct,  nor  do  I 
expect  them  to  do  so.' 

5.  Now  when  the  Blessed  One  had  remained  at 
Kosambi  as  long  as  he  thought  fit,  he  set  out  on  his 
journey  towards  Ra^agaha.    And  journeying  straight 
on,  he  arrived  in  due  course  at  Ra^agaha  ;  and  there, 
at  Ra^agaha,  he  stayed  at  the  Ve/uvana  in  the  Ka- 
landaka  Nivapa. 

1  Pa/£Msiwsati.     Perhaps  this  word  here  means  'he  requires, 
needs.' 


VII,  2,  5-  DISSENSIONS    IN    THE    ORDER.  237 

And  a  number  of  Bhikkhus  went  to  the  Blessed 
One,  and  bowed  down  before  him,  and  took  their 
seats  on  one  side.  And  when  so  seated,  they  said 
to  the  Blessed  One  :  '  Prince  A^atasattu  is  in  the 
habit  of  going  morning  and  evening  with  five 
hundred  carts  to  wait  upon  Devadatta,  and  food  is 
brought  and  laid  before  him  in  five  hundred 
dishes/ 

f  Envy  not,  O  Bhikkhus,  the  gain  and  hospitality 
and  fame  of  Devadatta.  So  long,  O  Bhikkhus,  as 
A^atasattu  [so  waits  upon  him  and  gives  him  alms] 
so  long  may  we  expect  Devadatta  not  to  prosper,  but 
to  decline  in  virtuous  qualities1.  Just,  O  Bhikkhus, 
as  if  you  were  to  burst  a  gall  (bladder) 2  before  the 
nose  of  a  fierce  dog,  the  dog  wrould  thereby  become 
so  much  the  fiercer,  just  so  long,  O  Bhikkhus  (&c., 
as  before).  To  his  own  hurt,  O  Bhikkhus,  has  this 
gain,  hospitality,  and  fame  come  to  Devadatta,  to 
his  own  destruction.  Just,  O  Bhikkhus,  as  a  plan- 
tain, or  a  bamboo,  or  a  reed  gives  fruit  to  its  own 
hurt  and  its  own  destruction  3,  just  so  to  his  own 
hurt  (&c.,  as  before).  Just  as  a  young  she-mule 
conceives  to  her  own  hurt  and  her  own  destruction4, 
just  so,  O  Bhikkhus,  to  his  own  hurt  has  this  gain, 
&c.,  come  to  Devadatta. 

'  Its  fruit  destroys  the  plantain-tree  ;  its  fruit  the 
bamboo  and  the  reed. 


L  This  phrase  runs  in  the  same  mould  as  the  one  so  constantly 
repeated  at  the  commencement  of  the  Maha-parinibbana  Sutta 
(!,§§4-ii)- 

2  Pittas  bhindeyyuw.     Literally,  'should  break  a  gall/ 

3  These  three  plants  die  after  producing  fruit. 

4  Because  she  would  die  if  she  did.     On  assatari,  compare 
above,  VI,  4,  3,  and  our  note  there. 


238  ATULLAVAGGA.  VII,  3,  I. 

'  Honour  destroys  the  evil  man,  just  as  its  foal 
destroys  the  young  she-mule.' 


Here  endeth  the  First  Portion  for  Recitation. 


3. 

i.  Now  at  that  time  the  Blessed  One  was  seated 
preaching  the  Dhamma,  and  surrounded  by  a  great 
multitude,  including  the  king  and  his  retinue.  And 
Devadatta  rose  from  his  seat,  and  arranging  his 
upper  robe  over  one  shoulder,  stretched  out  his 
joined  hands  to  the  Blessed  One,  and  said  to  the 
Blessed  One  : 

'  The  Blessed  One,  Lord,  is  now  grown  aged,  he 
is  old  and  stricken  in  years,  he  has  accomplished  a 
long  journey,  and  his  term  of  life  is  nearly  run  1. 
Let  the  Blessed  One  now  dwell  at  ease  in  the 
enjoyment  of  happiness  reached  even  in  this  world. 
Let  the  Blessed  One  give  up  the  Bhikkhu-sa^gha 
to  me,  I  will  be  its  leader.' 

'  Thou  hast  said  enough,  Devadatta.  Desire  not 
to  be  the  leader  of  the  Bhikkhu-sawgha.' 

[And  a  second  time  Devadatta  made  the  same 
request,  and  received  the  same  reply.  And  a  third 
time  Devadatta  made  the  same  request.] 

'  I  would  not  give  over  the  Bhikkhu-sa^gha, 
Devadatta,  even  to  Sariputta  and  Moggallana. 


1  This  string  of  epithets  recurs  in  Par%ika  I,  i,  2,  of  old  and 
venerable  Brahmans. 


VII,  3,  2.  DISSENSIONS    IN    THE    ORDER.  239 

How  much  less,  then,  to  so  vile  and  evil-living  a 
person  as  you1.' 

Then  Devadatta  thought  :  '  Before  the  king  and 
his  retinue  the  Blessed  One  denies  me,  calling  me 
"  evil-living,"  and  exalts  Sariputta  and  Moggallana.' 
And,  angry  and  displeased,  he  bowed  down  before 
the  Blessed  One,  and  keeping  him  on  his  right  hand 
as  he  passed  him,  he  departed  thence. 

This  was  the  first  time  that  Devadatta  bore 
malice  against  the  Blessed  One. 

2.  And  the  Blessed  One  said  to  the  Bhikkhus, 
'  Let  then  the  Sawgha,  O  Bhikkhus,  carry  out 
against  Devadatta  the  Act  of  Proclamation 2  in 
Ra^agaha,  to  the  effect  that  whereas  the  nature  of 
Devadatta  used  to  be  of  one  kind  it  is  now  of  an- 
other kind,  and  that  whatsoever  he  shall  do,  either 
bodily  or  verbally,  in  that  neither  shall  the  Buddha 
be  recognised,  nor  the  Dhamma,  nor  the  Sawgha, 
but  only  Devadatta. 

'And  thus,  O  Bhikkhus,  shall  the  Act  be  car- 
ried out.  Some  discreet  and  able  Bhikkhu  (&c., 


1  In  the  text  read  ^avassa  khe/apakassa.    On  the  first  word, 
compare  V,  2,  8.     For  the  second  the  Dhammapada  commentator 
(Fausboll,  p.  143)  reads,  as  does  the  Sinhalese  MS.  in  our  passage, 
khe/asika.     Buddhaghosa,  explaining  it,  says,  'In  this  passage 
(we  should  recollect)  that  those  who  obtain  the  requisites  (of  a 
Bhikkhu)  by  an  evil  mode  of  life  are  said  by  the  Noble  Ones  to  be 
like  unto  spittle.     The  Blessed  One  calls  him  khe/apaka  (to  ex- 
press that)  he  eats,  (that  is,  '  gains  a  living)  in  sin  like  that/     (For 
the  Pali,  see  the  edition  of  the  text,  p.  323,  where  the  comma  after 
khe/asadisa  should  be  before  it.) 

2  Pakasaniya-kammatf*.     This   is   not   one   of  the   regular 
official  acts  of  the  Sawgha,  as  described  in  Aullavagga  I,  and  is 
only  mentioned  in   this   passage.     It   is  not  referred  to  by  the 
Dhammapada  commentator. 


240  tfULLAVAGGA.  VII,  3,  3. 

in  the  same  form  as  in  I,  i,  4,  down  to  the  end  of 
the  Kammava/£a).' 

And  the  Blessed  One  said  to  the  venerable  Sari- 
putta,  '  Do  you  then,  Sariputta,  proclaim  Devadatta 
throughout  Ra^agaha.' 

1  In  former  times,  Lord,  I  have  sung  the  praises 
of  Devadatta  in  Ra^agaha,  saying,  "  Great  is  the 
power  (Iddhi)  of  the  son  of  Godhi !  Great  is  the 
might  of  the  son  of  Godhi !"  How  can  I  now  pro- 
claim him  throughout  Ra^agaha  ?' 

*  Was  it  not  truth  that  you  spoke,  Sariputta,  when 
you  [so]  sang  his  praises  ?' 

'Yea,  Lord!' 

*  Even  so,  Sariputta,   do  you  now,  speaking  the 
truth,  proclaim  Devadatta  throughout  Ra^agaha.' 

'  Even  so,  Lord/  said  Sariputta,  in  assent  to  the 
Blessed  One. 

3.  And  the  Blessed  One  said  to  the  Bhikkhus  : 
'  Let  then  the  Sawgha  appoint  Sariputta  to  the 
office  of  proclaiming  Devadatta  throughout  Ra^-a- 
gaha  to  the  effect  (&c.,  as  before,  J  2).  And  thus, 
O  Bhikkhus,  should  he  be  appointed.  First,  Sari- 
putta should  be  asked,  &c.  (as  usual  in  official  ap- 
pointments1, down  to  the  end  of  the  Kammava^a).' 

Then  Sariputta,  being  so  appointed,  entered  Ra^a- 
gaha  with  a  number  of  Bhikkhus,  and  proclaimed 
Devadatta  accordingly.  And  thereupon  those  people 
who  were  unbelievers,  and  without  devotion  or  insight, 
spake  thus  :  '  They  are  jealous,  these  Sakyaputtiya 
Samaras  !  They  are  jealous  of  the  gain  and  hospi- 
tality that  fall  to  Devadatta  F  But  those  who  were 
believers,  full  of  devotion,  able,  and  gifted  with  in- 

1  See,  for  instance,  I,  22,  2. 


VII,  3,  4.  DISSENSIONS    IN    THE    ORDER.  24! 

sight,  spake  thus  :  '  This  cannot  be  any  ordinary 
affair  l,  in  that  the  Blessed  One  has  had  Devadatta 
proclaimed  throughout  Ra^agahaP 

4.  And  Devadatta  went  to  A^atasattu  the  prince, 
and  said  to  him  :  '  In  former  days,  prince,  people 
were  long-lived,  but  now  their  term  of  life  is  short. 
It  is  quite  possible,  therefore,  that  you  may  com- 
plete your  time  while  you  are  still  a  prince.  So 
do  you,  prince,  kill  your  father,  and  become  the 
Ra^a ;  and  I  will  kill  the  Blessed  One,  and  become 
the  Buddha/ 

And  prince  A^atasattu  thought,  '  This  worthy 
Devadatta  has  great  powers  and  might ;  he  will 
know  (what  is  right).'  And  fastening  a  dagger 2 
against  his  thigh,  he  entered  with  violence  and  at 
an  unusual  hour  3,  though  fearful,  anxious,  excited, 
and  alarmed,  the  royal  chamber.  And  when  the 
ministers  who  were  in  attendance  in  the  private 
chamber  saw  that,  they  seized  him.  And  when,  on 
searching  him,  they  found  the  dagger  fastened  on 
his  thigh,  they  asked  him  : 

'  What  were  you  going  to  do,  O  prince  ? ' 

'  I  wanted  to  kill  my  father/ 

'  Who  incited  you  to  this  ?' 

'  The  worthy  Devadatta.' 

Then  some  of  the  ministers  advised  '  The  prince 
should  be  slain,  and  Devadatta,  and  all  the  Bhik- 
khus.'  Others  of  them  advised  '  The  Bhikkhus 
ought  not  to  be  slain,  for  they  have  done  no  wrong; 

1  Na    orakaw    bhavissati.     See    Mahavagga   I,    9,    i,   and 
^ullavagga  VI,  4,  10,  and  our  note  on  the  latter  passage. 

2  Potthanikaw.     This  word  has  already  occurred  at  Maha- 
vagga VI,  23,  3, 

3  Divadivassa.     See  the  use  of  this  wortf  at  Gataka  II,  i. 

.[20]  R 


242  JTULLAVAGGA.  VII,  3,  5. 

but  only  the  prince  and  Devadatta.'  Others  of 
them  again  said,  '  Neither  should  the  prince  be 
slain,  nor  Devadatta,  nor  the  Bhikkhus.  But  the 
king  should  be  told  of  this,  and  we  should  do  as 
the  king  shall  command.' 

5.  So  these  ministers,  taking  the  prince  with  them, 
went  to  the  Ra^a  of  Magadha,  to  Seniya  Bimbisara, 
and  told  him  what  had  happened. 

'  What  advice,  my  friends,  did  the  ministers 
give  ?' 

[When  they  had  told  him  all  (as  before)  he  said]  : 
'  What,  my  friends,  can  the  Buddha,  or  the  Sawgha, 
or  the  Dhamma  have  to  do  with  this  ?  Has  not 
the  Blessed  One  had  a  proclamation  already  made 
throughout  Ra^agaha  concerning  Devadatta,  to  the 
effect  that  whereas  his  nature  used  to  be  of  one 
kind,  it  is  now  of  another ;  and  that  whatsoever  he 
shall  do,  either  bodily  or  verbally,  in  that  shall 
neither  the  Buddha,  nor  the  Dhamma,  nor  the 
Sa^gha  be  required,  but  only  Devadatta  ?' 

Then  those  ministers  who  had  advised  that  the 
prince  and  Devadatta  and  all  the  Bhikkhus  should 
be  slain,  them  he  made  incapable  (of  ever  again  hold- 
ing office).  And  those  ministers  who  had  advised 
that  the  prince  should  be  slain,  and  Devadatta, 
them  he  degraded  to  lower  offices.  But  those 
ministers  who  had  advised  that  neither  should  the 
prince  be  slain,  nor  Devadatta,  nor  the  Bhikkhus, 
but  that  the  king  should  be  informed  of  it,  and  his 
command  be  followed,  them  he  advanced  to  high 
positions. 

And  the  Ra^a  of  Magadha,  Seniya  Bimbisara, 
said  to  prince  A^atasattu  :  *  Why  did  you  want  to 
kill  me,  O  prince  ?' 


VII,  3,  7-  DISSENSIONS    IN    THE    ORDER.  243 

*  I  wanted  a  kingdom,  O  king  ! ' 

'  If  you  then  want  a  kingdom,  O  prince,  let  this 
kingdom  be  thine ! '  And  he  handed  over  the 
kingdom  to  A^atasattu  the  prince  l. 

6.  Then  Devadatta  went  to  prince  2  A^atasattu, 
and  said,  '  Give  such  orders,  O  king,  to  your  men 
that   I   may  deprive  the    Samara  Gotama   of  life.' 
And   A^atasattu    the    prince    gave    orders    to   his 
men  :  *  Whatsoever  the  worthy  Devadatta  tells  you, 
that  do!' 

Then  to  one  man  Devadatta  gave  command : 
'  Go,  my  friend,  the  Samara  Gotama  is  staying  at 
such  and  such  a  place.  Kill  him,  and  come  back 
by  this  path.'  Then  on  that  path  he  placed  other 
two  men,  telling  them,  *  Whatever  man  you  see 
coming  alone  along  this  path,  kill  him,  and  return 
by  that  path.'  Then  on  that  path  he  placed  other 
four  men  [and  so  on  up  to  sixteen  men]. 

7.  And  that  man  took  his  sword  and  shield,  and 
hung  his  bow  and  quiver  at  his  back,  and  went  to 
the  place  where  the  Blessed  One  was,  and  when  at 
some  little  distance   from  the  Blessed   One,  being 

1  The  early  literature  already  mentions  that  A^atasattu  eventually 
killed  his  father.    (See,  for  instance,  Samawwa-phala  Sutta,  p.  154.) 
Bigandet  I,  261  (3rd  edition)  adds  that  the  mode  adopted  was  by 
starving  him  to  death  in  prison. 

2  The  Buddhist  writers  being  so  especially  careful  in  their  ac- 
curate use  of  titles,  it  is  particularly  noteworthy  that  A^atasattu  is 
here  called  prince  (kumara)  and  not  king  (rag-a).     It  is  almost 
impossible    to   avoid   the   conclusion   that   this    paragraph  stood 
originally  in  some  other  connection ;  and  that  the  events  it  de- 
scribes must  then  have  been  supposed  to  have  taken  place  before 
A^-atasattu  actually  became  king.     That  the  Dhammapada  com- 
mentator says  here  (Fausboll,  p.  i43)tasmiw  (that  is,  A^atasattu) 
ra^e  pati//^ite,  is  no  evidence  the  other  way;  for  that  account 
is  either  taken  from  this,  or  depends  ultimately  upon  it. 

R  2 


244  iTULLAVAGGA.  VII,  3, 7. 

terrified,  anxious,  excited,  and  alarmed,  he  stood 
stark  still  and  stiff1. 

On  the  Blessed  One  seeing  him  so,  he  said  to 
the  man  :  *  Come  hither,  friend,  don't  be  afraid.' 

Then  that  man  laid  aside  his  sword  and  his 
shield,  took  off  his  bow  and  his  quiver,  and  went 
up  to  the  Blessed  One ;  and  falling  at  his  feet,  he 
said  to  the  Blessed  One  :  '  Transgression,  Lord,  has 
overcome  me  even  according  to  my  folly,  my 
stupidity,  and  my  unrighteousness,  in  that  I  have 
come  hither  with  evil  and  with  murderous  intent. 
May  the  Blessed  One  accept  the  confession  I  make 
of  my  sin  in  its  sinfulness,  to  the  end  that  in  future 
I  may  restrain  myself  therefrom  I' 

1  Verily,  my  friend,  transgression  has  overcome 
thee  [&c.,  down  to]  intent.  But  since  you,  my 
friend,  look  upon  your  sin  as  sin,  and  duly  make 
amends  for  it,  we  do  accept  (your  confession  of)  it. 
For  this,  O  friend,  is  progress  in  the  discipline  of 
the  Noble  One,  that  he  who  has  seen  his  sin  to  be 
sin  makes  amends  for  it  as  is  meet,  and  becomes 
able  in  future  to  restrain  himself  therefrom  V 

Then  the  Blessed  One  discoursed  to  that  man  in 
due  order,  that  is  to  say  (&c.,  as  usual  in  conver- 
sions 3,  down  to)  May  the  Blessed  One  accept  me 
as  a  disciple,  as  one  who,  from  this  day  forth  as  long 
as  life  endures,  has  taken  his  refuge  in  him. 

And  the  Blessed  One  said  to  the  man:  '  Do  not, 
my  friend,  leave  me  by  that  path.  Go  by  this 
path/  and  so  dismissed  him  by  another  way. 

1  Patthaddha;   that    is,   prastabdha.     See    Sutta-vibhanga, 
Para^ika  I,  10,  17,  21. 

2  This  confession  and  acceptance  are  in  a  standing  form,  which 
occurs,  for  instance,  at  Mahavagga  IX,  i,  9  ;  A^ullavagga  V,  20,  5. 

3  See,  for  instance,  Ajullavagga  VI,  4,  5. 


Til,  3,  9-  DISSENSIONS    IN    THE    ORDER.  245 

8.  But  the    two  men  thought,  '  Where  now  can 
that   man   be   who   was   to    come    alone  ?      He    is 
delaying  long/     And  as  they  were  going  to  meet 
him,  they  caught  sight  of  the  Blessed  One  sitting  at 
the  foot  of  a  certain   tree.     On   seeing   him  they 
went   up  to  the  place  where  he   was,  and  saluted 
him,  and  took  their  seats  on  one  side.     To  them 
also  the  Blessed  One  discoursed,  [and  they  were  con- 
verted as  the  other  man    had   been,  and  he  sent 
them  back  by  another  way.     And  the  same  thing 
occurred  as   to   the   four,  and    the  eight,    and   the 
sixteen  men  *.] 

9.  And  the  one  man  returned  to  Devadatta,  and 
said  to  him  :   (  I  cannot,  Lord,  deprive  the  Blessed 
One  of  life.     Great  is  the  power  (Iddhi 2)  and  might 
of  the  Blessed  One/ 

'  That  will  do,  friend.  You  need  not  do  so.  I  will 
slay  the  Blessed  One  myself/ 

Now  at  that  time  the  Blessed  One  was  walking 
up  and  down  (meditating)  in  the  shade  below  3  the 
mountain  called  the  Vulture's  Peak.  And  Deva- 
datta climbed  up  the  Vulture's  Peak,  and  hurled 
down  a  mighty  rock  with  the  intention  of  depriving 
the  Blessed  One  of  life.  But  two  mountain  peaks 
came  together  and  stopped  that  rock,  and  only 
a  splinter4  falling  from  it  made  the  foot  of  the 
Blessed  One  to  bleed  5. 

1  The  last  two  paragraphs  of  §  7  are  repeated  in  full  in  the  text 
in  each  case. 

2  The  Iddhi  here  must  be  the  power  of  religious  persuasion. 

3  Pa/£/£Myayaw.     See  Mahavagga  V,  i,  5,  and  Maha-parinib- 
bana  Sutta  II,  31  (p.  22  of  the  text). 

*  Papatika.  In  the  text,  by  a  misprint,  this  and  the  preceding 
word  have  been  joined  together. 

6  Fade  ruhiram  uppadesi,  where  ruhira  is  equal  to  lohita. 


246  2HJLLAVAGGA.  VII,  3,  10. 

Then  the  Blessed  One,  looking  upwards,  said  to 
Devadatta  :  '  Great,  O  foolish  one,  is  the  demerit 
you  have  brought  forth  for  yourself1,  in  that  with 
evil  and  murderous  intent  you  have  caused  the 
blood  of  the  Tathagata  to  flow.' 

And  the  Blessed  One  said  to  the  Bhikkhus : 
'  This  is  the  first  time  that  Devadatta  has  heaped 
up  (against  himself)  a  Karma  which  will  work  out 
its  effect  in  the  immediate  future  2,  in  that  with  evil 
and  murderous  intent  he  has  caused  the  blood  of 
the  Tathagata  to  flow.' 

jo.  And  the  Bhikkhus  having  heard  that  Deva- 
datta was  compassing  the  death  of  the  Blessed  One, 
walked  round  and  round  the  Vihara,  making  recita- 
tion in  high  and  loud  tones,  for  a  protection  and 
guard  to  the  Blessed  One.  On  hearing  that  noise 
the  Blessed  One  asked  the  venerable  Ananda  what 
it  was.  And  when  Ananda  [told  him],  the  Blessed 
One  said  :  '  Then,  Ananda,  call  the  Bhikkhus  in  my 

It  is  so  used  at  Gataka  II,  275,  in  the  Milinda  Pawha,  p.  125,  and 
in  the  account  of  the  present  incident  in  the  Dhammapada  com- 
mentary (p.  144).  In  Mahavagga  I,  67,  where  it  is  said  that  one 
who  has  shed  (a  Buddha's)  blood  cannot  be  received  into  the 
Order,  the  expression  is  lohitaw  uppadeti:  and  in  numerous 
passages  elsewhere  it  is  added  that  such  a  lohituppadako  be- 
comes ipso  facto  discharged  from  one  or  other  of  the  duties  and 
privileges  of  a  member  of  the  Order,  just  as  if  he  had  thrown  off 
the  robes. 

1  Pasutaw.     By  a  misprint  the  text  has  pasuta;;?.     Compare 
the  end  of  §  1 6  below. 

2  Anantarika-kammaw.     That   is,  that   will   work   out    its 
effect,  (not  in  the  next  birth,  as  is  the  case  of  all  other  Karma,) 
but  immediately,  in  the  present  life.     There  are  five  such  deeds 
(see  Childers,  sub  voce  pa?l£0,  and  Milinda  Pawha,  p.  25).     The 
Bodisats,  according  to   Gataka  I,  45  (verse  256),  are  free  from 
such  sins. 


VII,  3,  ii.  DISSENSIONS    IN    THE   ORDER.  247 

name,  saying,  "  The  Teacher  sends  for  the  venerable 
ones." 

And  he  [did  so],  and  they  came,  and  saluted  the 
Blessed  One,  and  took  their  seats  on  one  side. 
And  when  they  were  so  seated,  the  Blessed  One 
said  to  the  Bhikkhus  :  '  This,  O  Bhikkhus,  is  an 
impossible  thing,  and  one  that  cannot  occur,  that 
one  should  deprive  a  Tathagata  of  life  by  violence. 
The  Tathagatas,  O  Bhikkhus,  are  extinguished  (in 
death)  in  due  and  natural  course. 

'  There  are,  O  Bhikkhus,  these  five  kinds  of 
teachers  now  living  in  the  world  (&c.,  as  in  VII,  2, 
3,  4,  down  to  the  end).  And  this,  O  Bhikkhus, 
is  an  impossible  thing,  and  one  that  cannot  occur, 
that  a  Tathagata  should  be  slain  by  any  act  set  on 
foot  by  any  one  besides  himself.  The  Tathagatas, 
O  Bhikkhus,  are  extinguished  (in  death)  in  due 
course  (of  nature).  Go,  therefore,  O  Bhikkhus,  each 
one  to  his  Vihara,  for  the  Tathagatas  require  no 
protection.' 

ii.  Now  at  that  time  there  was  at  Ra^agaha  an 
elephant  named  Nalagiri,  fierce,  and  a  manslayer. 
And  Devadatta  went  into  Ra^agaha,  and  to  the 
elephant  stables,  and  said  to  the  elephant-keepers  1  : 
'  I,  my  friends,  am  a  relative  of  the  rasa's,  and  am 
able  to  advance  a  man  occupying  a  low  position  to 
a  high  position,  and  to  order  increase  of  rations  or 
of  pay.  Therefore,  my  friends,  when  the  Samara 
Gotama  shall  have  arrived  at  this  carriage-road 2, 
then  loose  the  elephant  Nalagiri,  and  let  him  go 
down  the  road/ 

1  Hatthi-bha«</e.     See  the  note  on  Mahavagga  VI,  37,  2. 

2  Ra^/^/^aw;  that  is,  rathyam.     Compare  Gataka  I,  346,  and 
the  Old  Commentary  on  the  Bhikkhuni-vibhahga,  Pa/fcittiya  VII. 


248  JTULLAVAGGA.  VII,  3,  12. 

1  Even  so,  Sir,'  said  those  elephant-keepers  in 
assent  to  Devadatta. 

And  when  the  Blessed  One  early  in  the  morning 
had  dressed  himself,  he  entered  Ra^agaha  duly 
bowled  and  robed,  and  with  a  number  of  Bhikkhus, 
for  alms ;  and  he  entered  upon  that  road.  On 
seeing  him  the  elephant-keepers  loosed  Nalagiri, 
and  let  it  go  down  the  road.  And  the  elephant 
saw  the  Blessed  One  coming  from  the  distance ; 
and  as  soon  as  it  saw  him,  it  rushed  towards  the 
Blessed  One  with  uplifted  trunk,  and  with  its  tail 
and  ears  erect. 

When  those  Bhikkhus  saw  the  elephant  Nalagiri 
coming  in  the  distance,  they  said  to  the  Blessed 
One  :  '  This  elephant,  Lord,  Nalagiri,  is  fierce,  and 
a  manslayer,  and  it  has  got  into  this  road.  Let 
the  Blessed  One,  Lord,  turn  back  :  let  the  Happy 
One  turn  back.' 

'  Come  on,  O  Bhikkhus.  Be  not  alarmed.  There 
is,  O  Bhikkhus,  no  possibility  [&c.,  as  in  last  section, 
dowrn  to  the  end].' 

[And  a  second  and  a  third  time  the  Bhikkhus 
made  the  same  appeal,  and  received  the  same 
reply.] 

12.  Then  at  that  time  the  people  climbed  up  on 
to  the  upper  storeys  of  the  houses,  and  on  to  the 
balconies,  and  on  to  the  roofs.  And  those  of 
them  who  were  unbelievers  and  without  faith  or 
insight,  said,  '  Truly  the  countenance  of  the  great 
Samara  is  beautiful  ;  but  the  elephant  will  do  him 
a  hurt  V  But  those  who  were  believers,  full  of 

1  The  setting  of  this  paragraph  is  parallel  to  §  3  above  in  this 
chapter ;  the  speech  of  the  unbelievers  is  the  same  as  that  of  the 
Ga/ilas  at  Mahavagga  I,  15,  4. 


VII,  3,  12.  DISSENSIONS    IN    THE    ORDER.  249 

devotion,  able,  and  gifted  with  insight,  said,  '  'Twill 
be  long  e'er  the  elephant  can  fight  a  fight  with  the 
elephant  (of  men) ! ' 

And  the  Blessed  One  caused  the  sense  of  his 
love  to  pervade  the  elephant  Nalagiri l ;  and  the 
elephant,  touched  by  the  sense  of  his  love,  put  down 
his  trunk,  and  went  up  to  the  place  where  the 
Blessed  One  was,  and  stood  still  before  him.  And 
the  Blessed  One,  stroking  the  elephant's  forehead 
with  his  right  hand,  addressed  him  in  these  stanzas  : 

*  Touch  not,  O  elephant,  the  elephant  of  men  ;  for 

sad,  O  elephant,  is  such  attack 2, 

*  For  no  bliss  is   there,  O    elephant,  when  he    is 

passed  from  hence,  for  him  who  strikes  the 
elephant  of  men. 

4  Be  not  then  mad,  and  neither  be  thou  careless  3, 
for  the  careless  enter  not  into  a  state  of  bliss, 
'  Rather  do  thou  thyself  so  act,  that  to  a  state  of 

bliss  thou  mayest  go.' 

And  Nalagiri  the  elephant  took  up  with  his 
trunk  the  dust  from  off  the  feet  of  the  Blessed  One, 
and  sprinkled  it  over  its  head,  and  retired,  bowing 
backwards  the  while  it  gazed  upon  the  Blessed 
One. 

And  Nalagiri  the  elephant  returned  to  the  ele- 
phant stables,  and  stood  in  its  appointed  place,  and 

1  Mettena  ^ittena  phari;    literally, 'he    suffused   him  with 
loving  heart/    Compare  Rh.  D/s  'Buddhist  Birth  Stories,'  i.  p.  112. 

2  Innagamasado  the  m  is  inserted  for  euphony.     See  the  in- 
stances  given    by  Kuhn,   '  Beitrage   zur   Pali-grammatik,'    p.  63. 
Many  others  might  be  added;   siva-m-aw^ase,  Gataka,  vol.  i, 
verse  27;  samana-m-a^ala,  Childers  sub  voce,  &c.     Compare 
the  curious  use  of  asadeti  at  .ffullavagga  I,  27. 

3  A  play  on  the  words  is  here  lost  in  English  (ma  mado  ma 
/£a  pamado). 


250  tfULLAVAGGA.  VII,  3,  13. 

became  once  more  the  tame  Nalagiri.     And  at  that 
time  the  people  sung  these  verses  : 
'  They  can  be  tamed  by  sticks,    and   goads,   and 

whips, 

'  But  the  great  Sage  has  tamed  this  elephant  with- 
out a  weapon  or  a  stick.' 

13.  The  people  were  angry,  murmured,  and  be- 
came indignant,  saying,  '  How  wicked  is  this  Deva- 
datta,  and  how  wretched1,  in  that  he  can  go  about 
to  slay  the  Samara  Gotama,  who  is  so  mighty 
and  so  powerful/  And  the  gain  and  honour  of 
Devadatta  fell  off,  while  that  of  the  Blessed  One 
increased. 

2  Now  at  that  time,  when  the  gain  and  honour  of 
Devadatta  had  fallen  off,  he  went,  surrounded  by 
Bhikkhus,  to  people's  houses,  appealing  for  alms  3. 

The  people  were  angry,  murmured,  and  became 
indignant,  saying,  '  How  can  the  Sakyaputtiya  Sa- 
maras live  on  food  that  they  ask  for  at  people's 
houses  ?  Who  is  not  fond  of  well-cooked  food  ? 
Who  does  not  like  sweet  things  ?' 

The  Bhikkhus  heard  (&c.,  down  to)  the  Blessed 
One  said  to  the  Bhikkhus  :  '  Therefore  do  I  lay 
down  this  rule,  O  Bhikkhus,  for  the  Bhikkhus  that 

1  Alakkhiko  ti  ettha  na  lakkhetiti  alakkhiko  na^anatiti  attho. 
Apakata-kammaw  karomiti  na  ^anatiti  na  lakkhitabbo  ti  alakkhawo 
passitabbo  ti  attho  (B.).     We  venture  to  differ  from  both  of  these 
explanations,  and  to  follow  rather  the  derivation  of  the  word,  and 
the  meaning  of  the  corresponding  Sanskrit  term  alakshmika. 

2  From  here  down  to  the  '  decision '  is  identical  with  the  intro- 
ductory story  in  the  Sutta-vibhanga  to  the  32nd  Pa&ttiya, — a  rule 
the  previous  existence  of  which  is  implied  in  the  decision  given 
here. 

3  ViMapeti  is  continually  used  in  the  Sutta-vibhanga  in  this 
sense,  and  even  occurs  already  in  the  Patimokkha,  Pa/£ittiya  39. 


TIT,  3,  14.  DISSENSIONS    IN    THE    ORDER.  251 

(not  more  than)  three  shall  enjoy  an  alms  (together) 
at  people's  houses — and  this  for  the  sake  of  three 
reasons  ;  (to  wit)  for  the  restraint  of  the  evil-minded, 
and  for  the  ease  of  the  good  *,  lest  those  who  have 
evil  desires  should,  in  reliance  upon  a  particular 
party  (among  the  Bhikkhus),  break  up  the  Sawgha-, 
and  (lastly)  out  of  compassion  for  the  laity3.  (A 
Bhikkhu)  who  shall  enjoy  an  alms  in  parties  of 
more  than  three,  shall  be  dealt  with  according  to 
law  V 

i45.  Now  Devadatta  went  to  the  place  where 
Kokalika,  and  Kafemoraka-tissaka,  and  the  son  of 
Kha;z</a-devi  and  Samudda-datta  were,  and  said  to 
them,  *  Come,  Sirs,  let  us  stir  up  a  division  in  the 
Samara  Gotama's  Sa^gha,  and  in  the  body  of  his 
adherents  6.' 

When  he  had  thus  spoken,  Kokalika  said  to 
Devadatta,  '  The  Samara  Gotama,  Sir,  is  mighty 
and  powerful.  How  can  we  [do  such  a  thing]  ?' 

'  Come,  Sirs,  let  us  go  to  the  Samara  Gotama, 
and  make  the  following  five  demands,  saying, 

1  This  whole  phrase  recurs  in  Sutta-vibhahga,  Para^ika  I,  5,  n, 
and  in  the  Ahguttara  Nikaya  II,    1 7,   2.     In  the  latter  passage 
Dr.  Morris  reads  dummawwunaw;  see  his  note  at  pp.  127,  128. 
But  the  Sanskrit  Buddhist  vocabulary  Vyutpatti  (teste  Bohtlingk- 
Roth,  s.  v.  mafiku)  authorises  the  use  ofdummanku. 

2  So   the  Ahguttara,   loc.    cit.,   has,   in   the   same   connection, 
gihinazra  anukampaya  papi££Mnaw  pakkhupa££>£edaya. 

3  See  last  note.     The  idea  is  here,  of  course,  lest  any  particular 
layman  should  be  burdened  by  providing  for  many  Bhikkhus. 

4  That  is,  under  the  32nd  Pa/£ittiya,  on  which  rule  the  Sutta- 
vibhahga  explains  the  phrase  gawa-bho^ana. 

5  Sections  14,  15,  and  the  greater  part  of  16  recur,  word  for 
word,  as  the  introductory  story  to  the  loth  Sazrcghadisesa. 

6  In  ^akka-bhedaw  the  first  word  no  doubt  connotes  'king- 
dom, lordship,'  as  in  dhamma-X'akka,  /fcakkavatti,  &c. 


252  tfULLAVAGGA.  VII,  3,  14. 

"  The  Blessed  One,  Lord,  has  declared  in  many  a 
figure  the  advantages  of  the  man  who  wishes  for 
little,  who  is  easy  to  satisfy  in  the  matter  of  support 
and  nourishment,  who  has  eradicated  evil  from  his 
mind,  has  quelled  his  passions,  and  is  full  of  faith, 
of  reverence,  and  of  the  exercise  of  zeal x.  The  fol- 
lowing five  things,  Lord,  conduce  to  such  a  con- 
dition2, It  would  be  good,  Lord,  if  the  Bhikkhus 
should  be,  their  lives  long,  dwellers  in  the  woods — 
if  whosoever  goes  to  the  neighbourhood  of  a  village 
should  thereby  commit  an  offence.  It  would  be 
good  if  they  should,  their  lives  long,  beg  for  alms — 
if  whosoever  should  accept  an  invitation,  should 
thereby  commit  an  offence.  It  would  be  good  if 
they  should  clothe  themselves,  their  lives  long,  in 
cast-off  rags — if  whosoever  should  accept  a  gift  of 
robes  from  a  layman 3,  should  thereby  commit  an 
offence.  It  would  be  good  if  they  should  dwell, 
their  lives  long,  under  the  trees4 — if  whosoever 
should  (sleep)  under  a  roof,  should  thereby  commit 
an  offence.  It  would  be  good  if  they  should,  their 
lives  long,  abstain  from  fish  5 — if  whosoever  should 

1  This  is  part  of  the  standing  '  religious  discourse '  so  often  as- 
cribed to  the  Buddha  in  the  Vinaya  texts,  and  given  at  full  in  the 
^Tullavagga  I,  1-3. 

2  It  was  on  precisely  the  same  reasoning  that  a  certain  Bhikkhu 
in  Mahavagga  VIII,  28,  i,  endeavoured  to  get  the  Buddha  to  con- 
vert to  the  rejection  of  all  clothing. 

3  At  Mahavagga  VIII,  i,  35,  it  is  laid  down  that  a  Bhikkhu  may 
either   dress  in  cast-off  rags,   or   accept   robes   from   a   layman, 
according  as  he  likes. 

4  This  dwelling  under  trees  is  expressly  forbidden,  as  regards 
the  season  of  the  rains,  in  Mahavagga  III,  12,  5. 

5  The  rule  of  the  Order  is  -merely  that  no  one  may  knowingly 
eat  fish  which  he  has  seen  or  heard  or  suspected  to  have  been 
caught  for  that  purpose.     See  Mahavagga  VI,  31,  14. 


TIT,  3,  16.  DISSENSIONS   IN    THE    ORDER.  253 

eat  fish,  should  thereby  commit  an  offence."  The 
Samara  Gotama  will  not  grant  these  things.  Then 
will  we  gain  over  the  people  by  means  thereof/ 

*  Yes ;  it  may  be  possible  so  to  stir  up  divisions 
in  the  Sawgha,  and  in  the  party  of  the  Samara 
Gotama.  For  the  people  believe  in  rough  measures/ 

15.  And  Devadatta  went  to  the  Blessed  One,  sur- 
rounded by  his  friends,  and  made  these  demands 
[in  the  words  just  set  out]. 

'  No,  Devadatta.  Whosoever  wishes  to  do  so, 
let  him  dwell  in  the  woods  ;  whosoever  wishes  to  do 
so,  let  him  dwell  in  the  neighbourhood  of  a  village. 
Whosoever  wishes  to  do  so,  let  him  beg  for  alms  ; 
whosoever  wishes  to  do  so,  let  him  accept  invitations 
from  the  laity.  Whosoever  wishes  to  do  so,  let  him 
dress  in  rags  ;  whosoever  wishes  to  do  so,  let  him 
receive  gifts  of  robes  from  laymen.  Sleeping  under 
trees  has  been  allowed  by  me,  Devadatta,  for  eight 
months  in  the  year ;  and  the  eating  of  fish  that  is 
pure  in  the  three  points — to  wit,  that  the  eater  has 
not  seen,  or  heard,  or  suspected  that  it  has  been 
caught  for  that  purpose/ 

And  Devadatta,  pleased  and  delighted  that  the 
Blessed  One  had  refused  the  five  demands,  arose 
from  his  seat,  and  keeping  him  on  his  right  hand  as 
he  passed  him,  departed  thence  with  his  friends. 
And  he  entered  into  Ra^agaha,  and  urged  his  view 
upon  the  people  by  means  thereof,  saying,  *  Such 
and  such  things  did  we  ask,  Sirs,  of  the  Samara 
Gotama.  He  would  not  allow  them,  but  we  live  in 
accordance  with  therp/ 

1 6.  Then   those    of  the    people   who   were   un- 
believers,   and  without   reverence  or   insight,  said, 
'These  Sakyaputtiya  Samaras  have  eradicated  evil 


254  JOJLLAVAGGA.  VII,  3,  16. 

from  their  minds,  and  have  quelled  their  passions, 
while  on  the  other  hand  the  Samara  Gotama  is 
luxurious,  and  his  mind  dwells  on  abundance  V 
But  those  of  the  people  who  were  believers,  and  full 
of  reverence  and  insight,  were  indignant,  became 
vexed,  and  murmured,  saying,  '  How  can  Devadatta 
go  about  to  stir  up  division  in  the  Sawgha  of  the 
Blessed  One,  and  in  the  party  that  is  subject  to  him.' 

The  Bhikkhus,  hearing  them  so  murmuring,  told 
the  matter  to  the  Blessed  One. 

'  Is  it  true,  O  Devadatta,  as  they  say,  that  thou 
goest  about  to  stir  up  division  in  the  Sawgha,  and 
in  the  body  of  my  adherents  ?' 

4  It  is  true,  Lord/ 

'(Thou  hast  gone  far)  enough,  Devadatta.  Let 
not  a  division  in  the  Sawgha  seem  good  to  thee  2 ; 
— grievous  is  such  division.  Whosoever,  O  Deva- 
datta, breaks  up  the  Sawgha,  when  it  is  at  peace, 
he  gives  birth  to  a  fault  (the  effect  of)  which  en- 
dures for  a  kalpa3,  and  for  a  kalpa  is  he  boiled  in 
niraya.  But  whosoever,  O  Devadatta,  makes  peace 
in  the  Sa^gha,  when  it  has  been  divided,  he  gives 
birth  to  the  highest  merit,  and  for  a  kalpa  is  he 
happy  in  heaven 4.  Thou  hast  gone  far  enough, 

1  Bahulliko  bahullaya  £eteti.   Both  these  expressions  occur 
above  in  Mahavagga  VI,  15,  9,  10,  and  elsewhere  (see,  for  in- 
stance, the  introductory  stories  to  Gataka,  Nos.  6  and  32)  as  the 
standing  expression  for  the  opposite  of  the  state  of  mind  in  which 
a  good  Bhikkhu  ought  to  live. 

2  Ma  te  rukk'i  sawghabhedo.     For  the  connotation  of  this 
phrase,  compare  below,  VII,  4,  4. 

3  Kappa/Mikam  kibbisaw.     At   £ataka  I,   172,  213,  215, 
Prof.  Fausboll  reads  kappa//^iya.     In  saying  that  the  fault  itself 
(kibbisaw)  is  to  endure  for  a  kalpa,  the  meaning  of  course  is 
that  its  effects  on  the  Karma  will  endure  so  long. 

4  Either  the  text  has  here  preserved  (as  in  other  cases  elsewhere) 


VII,  3>I7-  DISSENSIONS    IN    THE    ORDER.  255 

Devadatta.  Let  not  a  division  in  the  Sawgha,  O 
Devadatta,  seem  good  to  thee.  Grievous,  O  Deva- 
datta, is  such  division/ 

17.  Now  the  venerable  Ananda,  having  dressed 
himself  early  in  the  morning,  went  duly  bowled  and 
robed  into  Ra^agaha  for  alms.  And  Devadatta 
saw  the  venerable  Ananda  proceeding  through  Ra^a- 
gaha  for  alms.  On  seeing  that  he  went  up  to  the 
venerable  Ananda,  and  said  to  him  :  *  At  once,  from 
this  day  forth,  friend  Ananda,  I  intend  to  perform 
Uposatha,  and  to  carry  out  the  formal  proceedings 
of  the  Order,  without  either  the  Blessed  One  or  the 
Bhikkhu-sawgha.' 

And  when  the  venerable  Ananda  had  gone  through 
Ra^agaha  for  alms,  and  had  returned  from  his 
rounds,  and  had  finished  his  meal,  he  went  to  the 
Blessed  One,  and  bowed  down  before  him,  and  took 
his  seat  on  one  side.  And  when  he  was  so  seated, 
he  told  the  Blessed  One  [what  Devadatta  had  said, 
and  added],  '  This  very  day,  Lord,  Devadatta  will 
break  up  the  Sa^gha.' 

Then  the  Blessed  One,  when  he  heard  that, 
gave  utterance  at  that  time  to  this  expression  of 
strong  emotion : 

1  Easy  is  a  good  act  to  the  good,  a  good  act  is 
hard  to  the  wicked  ; 

1  Easy  is  evil  to  the  evil,  but  evil  is  hard  for  the 
Noble  Ones  to  do.' 


Here  ends  the  Second  Portion  for  Recitation. 


the  fragments  of  earlier  verses,  or  the  poetical  forms  of  the  verses 
below  at  VII,  5,  4,  have  crept  into  the  prose  here,  where  we 
should  otherwise  expect  sagge  and  niraye. 


256  ATULLAVAGGA.  VII,  4,  T. 

4. 

i.  Now  Devadatta  on  that  day,  which  was  Upo- 
satha  day,  arose  from  his  seat,  and  gave  out  voting- 
tickets  l,  saying,  '  We  went,  Sirs,  to  the  Samara 
Gotama  and  asked  for  the  Five  Points,  saying — 
(&c.,  as  above  in  VII,  3,  14  and  15).  These  the 
Samara  Gotama  will  not  allow ;  but  we  live  in  ac- 
cordance therewith.  Whosoever  of  the  venerable 
ones  approves  of  the  Five  Things,  let  him  take  a 
ticket/ 

Now  at  that  time  there  were  five  hundred  Bhik- 
khus,  Vesaliyans,  and  belonging  to  the  Va^ian 
clan  2,  who  had  but  recently  joined  the  Order,  and 
were  ignorant  of  what  he  had  in  hand 3.  These 
took  the  voting-tickets,  believing  [the  Five  Points 
to  be  according  to]  the  Dhamma,  and  the  Vinaya, 
and  the  teaching  of  the  Master.  And  Devadatta, 
having  thus  created  a  division  in  the  Sa^gha,  went 
out  to  the  hill  Gaya-sisa,  taking  those  five  hundred 
Bhikkhus  with  him. 

Then  Sariputta  and  Moggallana  went  to  the 
Blessed  One,  and  bowed  down  before  him,  and  took 
their  seats  on  one  side.  And  when  they  were  so 
seated,  Sariputta  said  to  the  Blessed  One :  '  Deva- 

1  It  may  be  noticed  that  Devadatta  here  takes  upon  himself  the 
office  of  asalaka-gahapako  without  having  been  appointed  to 
it  in  the  manner  required  by  the  rule  laid  down  in  ^ullavagga  IV, 
9  and  10.     On  the  process  to  be  followed  when  voting  with  tickets, 
see  IV,  4,  26. 

2  So  it  is  the  Va^ians  from  Vesali  who  are  represented,  below 
XII,  i,  i,  to  have  put  forward  those  Ten  Points  which  gave  rise  to 
the  Council  and  the  schism  at  Vesalt  a  hundred  years  after  the 
Buddha's  death. 

3  Apakatawrcuno. 


VII,  4,  2.  DISSENSIONS    IN    THE    ORDER.  257 

datta,  Lord,  has  gone  forth  to  Gaya-sisa,  taking  five 
hundred  Bhikkhus  with  him.' 

'  Verily,  Sariputta  and  Moggallana,  there  must  be 
a  feeling  of  kindness  towards  those  young  Bhikkhus 
among  you  both.  Go  therefore,  both  of  you,  before 
they  have  fallen  into  entire  destruction/ 

1  Even  so,  Lord/  said  Sariputta  and  Moggallana, 
in  assent  to  the  Blessed  One.  And  rising  from  their 
seats,  they  bowed  down  before  him,  and  keeping 
him  on  their  right  hand  as  they  passed  him,  they  set 
out  for  Gaya-sisa. 

Then  at  that  time  a  certain  Bhikkhu,  standing  not 
far  from  the  Blessed  One,  began  to  weep.  And 
the  Blessed  One  said  to  him  :  *  Why,  O  Bhikkhu, 
dost  thou  weep  ?' 

'  Those,  Lord,  who  are  the  Blessed  One's  chief 
disciples,  Sariputta  and  Moggallana,  even  they  have 
gone  to  Devadatta's  side,  approving  the  Dhamma  of 
Devadatta/ 

*  That,  O  Bhikkhu,  would  be  impossible,  that 
Sariputta  and  Moggallana  should  approve  his  teach- 
ing. They  are  gone  only  to  gain  those  Bhikkhus 
over  again1/ 

2.  Now  at  that  time  Devadatta,  surrounded  by  a 
great  number  of  adherents,  was  seated,  preaching 
the  Dhamma.  And  when  he  saw  from  afar  Sari- 
putta and  Moggallana  coming  towards  him,  he  said 
to  the  Bhikkhus :  '  See,  O  Bhikkhus,  how  well 
preached  must  be  my  doctrine,  in  that  even  the  two 
chief  disciples  of  the  Samara  Gotama — Sariputta 

1  Bhikkhu-sarcnattiya.     The  phrase   occurs   above   at  IV, 
14,  26,  and  below  XII,  2,  8,  and  corresponds  to  the  expression 
ga.na.rn  san^apeti  (above,  VII,  3,  14),  used  of  Devadatta's  trying 
to  gain  the  people  over  to  his  views. 
[20]  S 


258  JHJLLAVAGGA.  VII,  4,  3. 

and    Moggallana — are    coming   to    join    me,   being- 
pleased  with  my  Dhamma/ 

When  he  had  thus  spoken  Kokalika  said  to  De- 
vadatta :  '  O  venerable  Devadatta,  trust  not  Sari- 
putta  and  Moggallana,  for  they  are  inclined  towards 
evil,  and  under  the  influence  of  evil  desires/ 

'  Nay,  my  friend,  let  us  bid  them  welcome  since 
they  take  pleasure  in  my  teaching  (Dhamma).' 

And  Devadatta  invited  Sariputta  to  share  his 
own  seat,  saying,  '  Come,  friend  Sariputta.  Sit  thou 
here !' 

'  Nay  (there  is  no  need  of  that)/  said  Sariputta ; 
and  taking  another  seat,  he  sat  down  on  one 
side.  And  Devadatta  instructed  and  incited  and 
aroused  and  gladdened  the  Bhikkhus  far  into  the 
night  with  religious  discourse ;  and  then  made  re- 
quest to  Sariputta,  saying,  '  The  assembly,  friend 
Sariputta,  is  still  alert  and  sleepless.  Will  you, 
friend  Sariputta,  be  so  good  as  to  think  of  some 
religious  discourse  to  address  to  the  Bhikkhus1?  My 
back  is  tired,  and  I  would  stretch  myself  a  little/ 

'  Even  so,  friend/  said  the  venerable  Sariputta,  in 
assent  to  Devadatta.  And  Devadatta  spread  his 
waist-cloth  folded  in  four  on  the  ground,  and  lay 
down  on  his  right  side.  And  in  a  moment  even 
sleep  overcame  him  who  was  tired,  and  had  lost  his 
presence  of  mind  and  his  self-consciousness  2. 

3.  Then  the  venerable  Sariputta  taught  and  ex- 
horted the  Bhikkhus  in  a  religious  discourse  touch- 
ing the  marvels  of  preaching,  and  the  venerable 

1  Pa/ibhatu  tarn  bhikkhuna/ra  dhammi  katha.     See  our 
note  above  on  Mahavagga  V,  13,  9. 

2  Compare   Mahavagga  VIII,    16  =  Sutta-vibhanga,    Sawgha- 
disesa  I,  2,  i. 


VII,  4,  4-  DISSENSIONS    IN    THE    ORDER.  259 

Moggallana  taught  and  exhorted  the  Bhikkhus  in  a 
religious  discourse  touching  the  marvels  of  Iddhi. 
And  whilst  they  were  being  so  taught  and  exhorted 
those  Bhikkhus  obtained  the  pure  and  spotless  Eye 
of  the  Truth  1 — (that  is,  the  knowledge  that)  what- 
soever has  a  beginning,  in  that  is  inherent  also  the 
necessity  of  dissolution.  Then  the  venerable  Sari- 
putta  addressed  the  Bhikkhus,  and  said  :  *  Let  us 
go,  my  friends,  to  the  Blessed  One's  side.  Whoso- 
ever approves  of  his  doctrine  (Dhamma),  let  him 
come.' 

And  Sariputta  and  Moggallana  went  back  to  the 
Ve/uvana,  taking  those  five  hundred  Bhikkhus  with 
them.  But  Kokalika  awoke  Devadatta,  and  said  : 
'Arise,  friend  Devadatta  !  Your  Bhikkhus  have  been 
led  away  by  Sariputta  and  Moggallana.  Did  I  not 
tell  you,  Devadatta,  not  to  trust  Sariputta  and 
Moggallana,  in  that  they  were  inclined  towards  evil, 
and  were  under  the  influence  of  evil  desires  ?7 

Then  hot  blood  came  forth  from  Devadatta' s 
mouth  2. 

4.  But  Sariputta  and  Moggallana  went  to  the 
place  where  the  Blessed  One  was,  and  bowed  down 
before  him,  and  took  their  seats  on  one  side.  And 
when  they  were  so  seated,  Sariputta  said  to  the 
Blessed  One  : 

'  It  were  well,  Lord,  that  Bhikkhus  who  have 
turned  aside  to  schism  should  be  received  afresh 
into  the  higher  grade  of  the  Order.' 

'  Nay,  Sariputta,  let  not  the  reordination  of  schis- 

1  This  expression  is  the  standing  one  in  conversions ;  see,  for 
instance,  Mahavagga  I,  7,  6  ;  .ATullavagga  VI,  4,  5,  VII,  3,  6. 

2  The  later  legends  preserved  in  Spence  Hardy  and  Bigandet 
say  that  Devadatta  died  on  the  spot. 

82 


26O  JTULLAVAGGA.  VII,  4,  5. 

matical  Bhikkhus  seem  good  to  thee.  But  rather 
cause  such  Bhikkhus  to  confess  that  they  have  com- 
mitted a  thulla/£>£aya  offence.  And  how,  Sari- 
putta,  did  Devadatta  treat  you  ?' 

'When  Devadatta,  Lord,  had  instructed  and 
aroused  and  incited  and  gladdened  the  Bhikkhus 
far  into  the  night  with  religious  discourse,  he  then 
made  request  to  me,  saying,  "  The  assembly,  friend 
Sariputta,  is  still  alert  and  sleepless.  Will  you,  friend 
Sariputta,  think  of  some  religious  discourse  to  ad- 
dress to  the  Bhikkhus  ?  My  back  is  tired,  and  I 
would  stretch  myself  a  little."  This,  Lord,  was  the 
way  in  which  Devadatta  behaved  to  me/ 

5.  Then  the  Blessed  One  addressed  the  Bhikkhus, 
and  said:  'Once  upon  a  time,  O  Bhikkhus,  there 
was  a  great  pond  in  a  forest  region.  Some  ele- 
phants dwelt  beside  it ;  and  they,  plunging  into  the 
pond,  plucked  with  their  trunks  the  edible  stalks  of 
the  lotus  plants,  washed  them  till  they  were  quite 
clean1,  masticated  them2  without  any  dirt,  and  so 
eat  them  up.  And  that  produced  in  them  both 
beauty  and  strength,  and  by  reason  thereof  they 
neither  went  down  into  death,  nor  into  any  sorrow 
like  unto  death.  Now  among  those  great  elephants, 
O  Bhikkhus,  there  were  young  elephant  calves,  who 
also,  in  imitation  of  those  others,  plunged  into  that 
pond,  and  plucked  with  their  trunks  the  edible  stalks 
of  the  lotus  plants  ;  but  they  did  not  wash  them  till 
they  were  clean,  but  masticated  them,  dirt  and  all, 
and  so  eat  them  up.  And  that  produced  in  them 

1  The  last  three  lines  have  occurred  word  for  word  in  Maha- 
vagga  VI,  20,  2. 

2  Sawkhaditva.     Compare  the  use  of  this  word   at  (-rataka 
I.  507. 


VII,  4,  6.  DISSENSIONS    IN    THE    ORDER.  26 1 

neither  beauty  nor  strength  ;  and  by  reason  thereof 
they  went  down  into  death,  and  into  sorrows  like 
unto  death.  Just  so,  O  Bhikkhus,  will  Devadatta 
die  who,  poor  creature,  is  emulating  me. 

*  Like  the  elephant  calf  who  eateth  mud  in  imi- 
tation of  the  great  beast l 

That  shakes  the  earth,  and  eats  the  lotus  plant, 
and  watches  through  the  night  among  the  waters- — 
So  will  he,  poor  creature,  die  that  emulateth  me.' 
6.  'A  Bhikkhu  who  is  possessed  of  eight  quali- 
fications is  worthy,  O  Bhikkhus,  to  do  the  work  of 
an  emissary.  And  what  are  the  eight  ?  The  Bhik- 
khu, O  Bhikkhus,  must  be  able  to  hear  and  to  make 
others  listen,  able  to  learn,  able  to  bear  in  mind, 
able  to  discern  and  to  make  others  discern,  skilful 
to  deal  with  friends  and  foes,  and  no  maker  of 
quarrels.  These  are  the  eight  qualifications  of 
which  when  a  Bhikkhu  is  possessed,  he  is  worthy, 
O  Bhikkhus,  to  do  the  work  of  an  emissary. 

*  Sariputta,  O  Bhikkhus,  being  possessed  of  eight 
qualifications,    is    worthy    to    do    the    work    of   an 
emissary.     What    are    the    eight   (&c.,    as    in    last 
paragraph)  ? 

*  He  who  on  entering  a  company  that  is  violent  of 
speech, 


1Maha-varaha.  At  Abhidhanappadipika,  verse  1115,  varaha 
is  said  to  mean  '  elephant '  as  well  as  '  boar  ; '  and  so  here  Buddha- 
ghosa  says  Maha-varahassa  maha-nagassa.  As  this  explana- 
tion possibly  rests  only  on  such  passages  as  the  present,  we  have 
chosen  an  ambiguous  rendering. 

2  Nadisu^-aggato  ti.  Ettha  so  kira  hatthi-nago  sayawha- 
samayazra  taw  nadi-namakaw  pokkharawi/w  ogahetva  kilanto  sabba- 
rattiflz  vitinamesi  ^alikaw  karoti.  Tena  vutta/w  nadisu^aggato 
ti  (B.). 


262  tfULLAVAGGA.  VII,  4,  7. 

Fears  not,  forgoes  no  word,  disguises  not  his 
message, 

Is  unambiguous  in  what  he  says,  and  being 
questioned  angers  not, 

Of  such  is  surely  the  Bhikkhu  worthy  to  go  on  a 
mission  V 

7.  *  Devadatta,  O  Bhikkhus,  being  overcome,  his 
mind  being  taken  up  by  eight  evil  conditions2,  is 
irretrievably  (doomed  to)  remain  for  a  Kalpa  in 
states  of  suffering  and  woe3.  And  what  are  the 
eight  ?  He  is  overcome,  his  mind  is  taken  up  by 
gain,  by  want  of  gain,  by  fame,  by  want  of  fame,  by 
honour,  by  want  of  honour,  by  his  having  wicked 
desires,  and  by  his  having  wicked  friends.  These,  O 
Bhikkhus,  are  the  eight  evil  conditions  by  which 
Devadatta  being  overcome,  and  his  mind  being  taken 
up,  he  is  irretrievably  (doomed  to)  remain  fora  Kalpa 
in  states  of  suffering  and  woe. 

'It  would  be  well,  O  Bhikkhus,  that  Bhikkhus 
should  continue  in  complete  ascendancy  over  any 
gain  or  loss,  any  fame  or  the  reverse,  any  honour  or 

1  On  these  lines  compare  some  similar  expressions  at  Mahavagga 
X,  6,  3. 

2  Asaddhamma.     It  is  very  difficult  to  find  a  proper  rendering 
for  this  expression.     D  ha  mm  a  here  means,  no  doubt,  'quality,' 
'  condition '  (as  it  does  in  the  title  of  the  Sanskrit  work  Saddharma- 
purct/arika,  unhappily  rendered  by  Burnouf,  '  Lotus  de  la  bonne 
loi ').     But  the  details  of  the  various  particulars  suggest  rather  the 
rendering  '  surrounding  occurrences  '  or  '  matters/  for  they  are  ob- 
jective, external,   and    not  (or  only  incidentally   and   secondarily) 
subjective,  internal. 

3  Apayiko  nerayiko.     'Liable  to  re-birth  in  apaya  and  in 
niray  a.'    Of  these  the  former  includes  the  latter,  and  also  the  states 
of  being  an  animal,  a  disembodied  ghost  (pet  a),  or  an  a  sura.    Hell, 
though  a  convenient,  is  a  misleading  translation  of  the  latter  of  the 
two  words,  for  the  reasons  given  by  Rh.  D.  on  Maha-parinibbana 
Sutta  I,  23.     All  the  expressions  used  here  recur  below  at  VII,  5,  4. 


VII,  4,  7-  DISSENSIONS    IN    THE    ORDER.  263 

dishonour,  any  evil  longing  or  evil  friendship,  that 
may  accrue  to  them.  And  for  what  reason l  ?  For 
as  much,  O  Bhikkhus,  that  bad  influences  (asavas) 
arise,  full  of  vexation  and  distress  2,  to  one  who  is 
not  continuing  in  complete  ascendancy  over  each  of 
these  eight  things,  but  to  one,  who  is  so  continuing, 
such  influences  arise  not.  This  is  the  reason,  O 
Bhikkhus,  why  it  would  be  well  (&c.,  as  before). 
Let  us  then,  O  Bhikkhus,  continue  in  complete 
ascendancy  over  any  gain  or  loss,  any  fame  or  the 
reverse,  any  honour  or  dishonour,  any  evil  longing 
or  evil  friendship,  that  may  accrue  to  us.  And  thus, 
O  Bhikkhus,  should  you  train  yourselves. 

*  There  are  three  evil  conditions,  O  Bhikkhus,  by 
which  Devadatta  being  overcome,  and  his  mind 
being  taken  up,  he  is  irretrievably  doomed  to  re- 
main for  a  Kalpa  in  states  of  suffering  and  woe. 
And  what  are  the  three  ?  His  having  wicked  de- 
sires, and  his  having  wicked  friends,  and  his  having 
come  to  a  stop  on  his  way  (to  Nirvana  or  Arahat- 
ship)  because  he  had  already  attained  to  some  lesser 
thing3.  These  are  the  three  (&c.,  as  before).' 

1  Kim   (read   kam)   atthavasaw    pa/i,£/£a.     So   also   above, 
Mahavagga  VIII,  15,  7;  Aullavagga  VII,  i,  6,  and  in  the  Maha- 
parinibbana   Sutta  V,   28,   and   Dhammapada,  verse    289.      The 
whole  of  the  previous  sentence  is  here  repeated  in  the  text. 

2  Vighata-pari/aha.     This  is  a  standing  epithet  of  the  Asavas, 
recurring,  for  instance,  many  times  in  the  Sabbasava  Sutta,  §§  1 8- 
37  (Rh.  D.'s  *  Buddhist  Suttas/  pp.  302  and  following).     The  word 
'influence/  here  chosen  as  a  rendering  for  asava,  is  suggested  by 
Dr.  Morris  as  being  similar,  both  in  its  derivation  and  in  the  history 
of  its  meaning,  to  the  Pali  One.     The  principal  objection  against  u 
is  that  it  has  never  acquired  the  bad  connotation  of  asava,  and  re- 
quires, therefore,  to  be  supplemented  by  some  epithet. 

Oramattakena     visesadhigamena    antara    vosanarn 
apadi.     On  this  phrase,  which  recurs  in  full  in  the  Maha-parinib- 


264  JOJLLAVAGGA.  VII,  4,  8. 

8.  "  Verily !   let  no  wicked   desire  whatever  arise 

within  you  ! 
Know    rather    from    this    what    is    the    outcome 

thereof. 

1  Known  was  he  as  wise,  reputed  to  be  trained ; 
Aglow  with  glory  did  Devadatta  stand '  (thus  have 

I  heard). 
He  gave  himself  to  vanity,  to  attacking1  the  Ta- 

thagata  : 
He  fell  into  the  Avi/£i  hell,  guarded  fourfold  and 

terrible2. 
The  injurer  of  the  good,  of  the  man  who  does  no 

wrong, 
Him  sin  pervades,  the  man  of  cruel  heart,  and  void 

of  love. 
Though  one  should  think  the  ocean  to  befoul  with 

but  one  poison  pot, 
Yet  could  he  not  befoul  it,  for  awful3  is  the  sea, 

and  great ; 
Just  so  though  one  should  injure  the  Tathagata  by 

words,— 

bana  Sutta  I,  7,  see  Buddhaghosa's  note  there,  quoted  by  Rh.  D., 
'  Buddhist  Suttas,'  p.  7.  The  '  lesser  thing '  here  referred  to  is 
doubtless  the  pothu^anika  iddhi  mentioned  above  in  §  4. 

1  Anu^iwwo  asa^ana/ra.     On  the  former  of  these  two  words 
the  passages  at  Dipavawsa  I,  18,  and  Gataka  I,  20  (verse  126), 
and  below,  VII,  5,  2  =  Mahavagga  X,  5,  4,  may  be  referred  to. 
The  latter  seems  to  bear  the  same  relation  to  asadana,  '  attack,'  as 
vikubbana    does    to    vikarawa.      Buddhaghosa's    notes    (text, 
P-  325)  presuppose  different  readings  of  both  words. 

2  'Guarded  fourfold'  is  /fcatudvaraw,  that    is,  'having  gates 
and  the  ramparts  (through  which  they  pass)  on  all  four  sides.'     On 
the  general  sentiment  of  these  stanzas,  and  especially  of  this  line, 
compare  the  Kokaliya  Sutta  in  the  Sutta  Nipata  (III,  10). 

3  Bhasma  is  explained  by  Buddhaghosa  as  equal  to  bhaya- 
nako. 


VII,  5,  i.  DISSENSIONS    IN    THE    ORDER.  265 

That  perfect  one,  that  peaceful  heart, — against  him 

the  words  would  not  avail. 
Let  the  wise  Bhikkhu  make  a  friend  of,  and  resort 

to  him 
By  following  whose  way  he  will  come  to  the  end  of 

griefs ! " 


5. 

i.  Now  the  venerable  Upali  went  up  to  the 
Blessed  One,  and  bowed  down  before  him,  and  took 
his  seat  on  one  side.  And  when  he  was  so  seated, 
the  venerable  Upali  said  to  the  Blessed  One : 
*  The  expressions,  Lord,  "  disunion  in  the  Sawgha," 
and  "schism  in  the  Sa^gha,"  are  used  l.  How  much, 
Lord,  goes  to  make  disunion  and  not  schism  in  the 
Sa^gha,  and  how  much  goes  to  make  both  disunion 
and  schism  in  the  Sa/^gha  ?' 

'  If  one  is  on  one  side,  Upali,  and  two  on  the 
other  side,  and  a  fourth  makes  a  formal  proposition, 
and  gives  them  voting-tickets,  saying,  "  This  is 
according  to  the  Dhamma,  and  according  to  the 
Vinaya,  and  according  to  the  teaching  of  the  Master. 
Take  this  (ticket)  and  give  your  sanction  to  this 
(opinion)"- -then  this,  Upali,  is  disunion  in  the 
Sawgha,  and  not  schism. 

1  If,  Upali,  two  are  on  one  side,  and  other  two 
are  on  the  other  side,  and  a  fifth  ....  (and  so  on 
up  to)  and  an  eighth  tell  them  something  (&c.,  as 
before) — then  this,  Upali,  is  disunion  in  the  Samgha, 
and  not  schism. 

'If,  Upali,  four  are  on  one  side,  and  other  four 

1  Sawgha-ra^i  and  sa;/2gha-bhedo.  See  Mahavagga  X, 
i,  6,  where  other  expressions,  not  here  referred  to,  are  also  used. 


266  ATULLAVAGGA.  VII,  5,  2. 

are  on  the  other  side,  and  a  ninth  tell  them  (&c.,  as 
before) — then  this,  Upali,  is  both  disunion  in  the 
Sawgha,  and  it  is  schism l. 

'(A  separation)  of  nine,  Upali,  or  of  more  than  nine, 
is  both  disunion  in  the  Sawgha,  and  it  is  schism. 

'  A  Bhikkhuni,  Upali,  cannot  make  (one  of  the 
requisite  number  to  cause)  a  schism,  though  she 
may  help  to  produce  a  schism — nor  a  woman  novice, 
nor  a  Sama/zera,  male  or  female,  nor  a  layman,  nor 
a  laywoman.  It  is  only  a  Bhikkhu  who  is  in  full 
possession  of  all  his  privileges,  and  belongs  to  the 
same  communion,  and  is  domiciled  in  the  same 
district 2  who  can  make  (one  of  the  number  requisite 
to  form)  a  schism.' 

2.  '  There  is  the  expression,  Lord,  "  schism  in 
the  Sawgha."  How  much,  Lord,  does  it  require 
to  constitute  a  schism  in  the  Sawgha  ?' 

'They  put  forth3,  Upali,  what  is  not  Dhamma 
as  Dhamma  (i),  or  what  is  Dhamma  as  not 
Dhamma  (2),  or  what  is  not  Vinaya  as  Vinaya  (3), 
or  what  is  Vinaya  as  not  Vinaya  (4),  or  what  has 
not  been  taught  and  spoken  by  the  Tathagata  as 
taught  and  spoken  by  him  (5),  or  what  has  been 
taught  and  spoken  by  the  Tathagata  as  not  taught 

1  That  is,  stated  shortly,  it  requires  the  breaking  up  of  a  body  of 
at  the  least  nine  Bhikkhus  to  make  a  schism. 

2  Pakatatto   samana-sawvasako   samana-simaya  th'ito. 
On  the  two  last  of  these  expressions,  see  our  notes  on  Mahavagga 
IX,   4,  8.     The  first  is  there  wrongly  rendered,  and  should  be 
translated  as  it  is  here;   see  the  frequent  passages  in  which  the 
word  occurs  (e.g.  ^ullavagga  I,  5,  i ;  I,  6,  i  ;  I,  27,  i ;  II,  i,  &c., 
where  we  have  rendered  it  shortly  '  a  regular  Bhikkhu '). 

3  The  first  ten  of  the  following  list  recur  word  for  word  in  the 
Ahguttara  Nikaya  I,  n,  1-20  (Adhammadi-vagga),  and  the  whole 
eighteen  above  in  the  Mahavagga  X,  5,  4,  5. 


TIT,  5,  4.  DISSENSIONS    IN    THE    ORDER.  267 

and  spoken  by  him  (6),  or  what  has  not  been 
practised  by  the  Tathagata  as  practised  by  him  (7), 
or  what  has  been  practised  by  the  Tathagata  as  not 
practised  by  him  (8),  or  what  has  not  been  ordained 
by  the  Tathagata  as  ordained  by  him  (9),  or  what 
has  been  ordained  by  the  Tathagata  as  not  or- 
dained by  him  (10),  or  what  is  no  offence  as  an 
offence  (n),  or  what  is  an  offence  as  no  offence 
(12),  or  what  is  a  slight  offence  to  be  a  grievous 
offence  (13),  or  what  is  a  grievous  offence  to  be  a 
slight  offence  (14),  or  what  is  (a  rule  regarding)  an 
offence  to  which  there  is  an  atonement  as  without 
atonement  (15),  or  what  is  (a  rule  regarding)  an 
offence  to  which  there  is  no  atonement  as  admitting 
of  atonement  (16),  or  what  is  a  grave  offence  as 
not  a  grave  offence  (17),  or  what  is  not  a  grave 
offence  as  a  grave  offence  (18).  In  these  Eighteen 
Points  they  hinder  and  mislead  (their  followers) l,  and 
perform  independently  Uposatha,  and  Pavara/Zcl,  and 
(official)  acts  of  the  Sa^zgha.  So  much,  Upali,  does 
it  require  to  constitute  a  schism  in  the  Sawgha.' 

3.  '  There  is  the  expression,  Lord,  "  concord  in 
the  Sa^gha."  What,  Lord,  does  it  require  to  con- 
stitute concord  in  the  Sawgha  ?' 

*  They  put  forth,  Upali,  what  is  not  Dhamma  as 
not  Dhamma'  (and  so  on  through  the  Eighteen 
Points  down  to  the  end). 

24.  '  To  what  (result  of  Karma),  Lord,  does  that 


1  Both  the  exact  Pali  form  and  the  interpretation  of  these  terms 
are  uncertain.  Buddhaghosa's  notes  will  be  found  at  p.  325  of 
H.  O.'s  edition  of  the  text,  and  most  probably  we  should  there  read 
parisaw  in  both  cases. 

3  On  the  whole  of  the  following  section,  compare  above,  VII, 
3,  1 6,  where  much  of  the  phraseology  recurs. 


268  £ULLAVAGGA.  VII,  5,  5. 

man  give  rjse  who  brings  about  a  schism   in  the 
Samgha  when  it  is  in  concord  ?' 

'  He  gives  rise,  Upali,  to  a  fault  (the  result  of 
which)  endures  for  a  Kalpa,  and  for  a  Kalpa  is 
he  boiled  in  Niraya.' 

"  He  who  breaks  up  the  Sawgha  is  (doomed)  to 
remain  for  a  Kalpa  in  states  of  suffering  and  woe1. 
He  who  delights  in  party  (strife),  and  adheres  not 
to  the  Dhamma,  is  cut  off  from  Arahatship  : 

Having  broken  up  the  Sawgha  when  it  \vas  at 
peace  he  is  boiled  for  a  Kalpa  in  Niraya." 

1  To  what  (result  of  Karma),  Lord,  does  that  man 
give  rise  who  brings  about  reconciliation  in  the 
Sawgha  when  it  has  been  split  up  ?' 

'  He  gives  rise,  Upali,  to  the  highest  merit,  and 
for  a  Kalpa  is  he  happy  in  heaven. 
"Blessed    is    concord    in    the    Sa^gha,   and    the 

support  of  those  who  are  at  peace ! 
He    who    delights    in    peace,    adhering    to     the 

Dhamma,  is  not  cut  off  from  Arahatship  : 
On  reconciling  the  Sawgha,  when  it  was  at  strife, 

he  is  happy  for  a  Kalpa  in  heaven." 
5.  '  Can  it  be,  Lord,  that  one  who  breaks  up  the 
Sawgha  is  irretrievably   (doomed)   to  remain  for  a 
Kalpa  in  states  of  suffering  and  woe  ?' 
'  Yes,  Upali,  that  can  be.' 

*  Can  it  be,  Lord,  that  one  who  breaks  up  the 
Sawgha  is  not  doomed  to  be  reborn  in  states  either 
of  suffering  or  of  woe;  that  he  is  not  doomed  to 
remain  so  in  such  states  for  a  Kalpa  ;  and  that  he 
(his  position)  is  not  irretrievable  ?' 
1  Yes,  Upali,  that  can  be/ 

1  On  this  line  see  our  note  above  on  VII,  4,  7. 


VII,  5,  5.  DISSENSIONS    IN    THE    ORDER.  269 

'  Who  then,  Lord,  [comes  under  the  first  head  ?]' 

'  In  case,  Upali,  a  Bhikkhu  gives  out  what  is  not 
Dhamma  as  Dhamma,  directing  his  opinion  and 
his  approval  and  his  pleasure  and  his  intention1  (to 
what  he  says  and  does) ;  and  in  belief  that  the 
doctrine  (he  propounds)  is  against  the  Dhamma, 
and  that  the  schism  resulting  therefrom  would  be 
against  the  Dhamma 2  ;  and  makes  publication 
thereof3,  giving  out  tickets,  and  saying,  "  Take 
this  (voting-ticket):  approve  this  (opinion)4.  This 
is  Dhamma ;  this  is  Vinaya ;  this  is  the  teaching 
of  the  Master,"- -a  man,  Upali,  who  thus  divides 
the  Sa^gha,  is  irretrievably  doomed  to  remain  for  a 
Kalpa  in  states  of  suffering  and  woe.' 

[The  above  paragraph  is  then  repeated  in  full, 
reading  successively  for  '  in  belief  that  the  doctrine 
(he  propounds)  is  against  the  Dhamma,  and  the 
schism  resulting  therefrom  would  be  against  the 
Dhamma,'  each  of  the  following  clauses  :— 

(b]  .  .  .  in  belief  that  the  doctrine  is  against  the 
Dhamma,  but  that  the  schism  resulting  therefrom 
would  be  in  accordance  with  the  Dhamma  .  .  . 

1  Vinidhaya    ditthim,    vinidhaya    khantiw,    vinidhaya 
rukim,  vinidhaya  bhavaw.     These  expressions  all  recur  in  the 
Sutta-vibhanga,  Pa£ittiya  I,  2,  2  and  following  sections,  where  the 
question  at  issue  is  whether  an  erroneous  statement  is,  or  is  not,  a 
conscious  lie.     The  meaning  of  the  whole  is  clear,  though  each  of 
the  words  is  used  in  a  rather  uncommon  sense.      On  khanti, 
compare  di/Me  sute  khanti m  akubbamano  (of  the  Arahat)  at 
Sutta  Nipata  IV,  13,  3,  and  the  standing  use  of  the  verb  khamati, 
at  the  end  of  the  Kammava/fcas. 

2  Bhede  adhamma-di//^i :  literally,  'in   the   schism   (there 
will  be)  doctrine  that  is  against  the  Dhamma.' 

£  Anussaveti,  which  is  here  equivalent  to  the  technical  '  pub- 
lication '  required  in  the  English  law  of  libel  and  slander. 
4  See  the  note  above  on  VII,  4,  i. 


270  JOJLLAVAGGA.  VII,  5,  6. 

(c)  .  .  .  in  belief  that  the  doctrine  is  against  the 
Dhamma,   but  in    uncertainty  whether    the    schism 
resulting  therefrom  would  be  against  the  Dhamma 
or  not  .  .  . 

(d)  .  .  .  in  belief  that  the  doctrine  is  in  accord- 
ance with  the  Dhamma,  but  that  the  schism  result- 
ing therefrom  would  be  against  the  Dhamma  .  .  . 

(e)  .  .  .  in   belief  that  the  doctrine  is  in  accord- 
ance with  the  Dhamma,  but  in  uncertainty  whether 
the    schism   resulting   therefrom  would    be   against 
the  Dhamma  or  not  .  .  . 

(/)  ...  in  uncertainty  whether  the  doctrine  is 
against  the  Dhamma  or  not,  but  in  the  belief  that 
the  schism  resulting  therefrom  would  be  against 
the  Dhamma  .  .  . 

(g)  ...  in  uncertainty  whether  the  doctrine  is 
against  the  Dhamma  or  not,  and  in  the  belief  that 
the  schism  resulting  therefrom  would  be  against  the 
Dhamma  .  .  . 

(K)  .  .  .  in  uncertainty  whether  the  doctrine 
would  be  against  the  Dhamma,  and  in  uncertainty 
whether  the  schism  resulting  therefrom  would  be 
against  the  Dhamma  or  not  .  .  .] 

[The  whole  paragraph  is  then  again  repeated, 
reading  successively  for  '  gives  out  that  which  is  not 
Dhamma  as  Dhamma '  each  of  the  Eighteen  Points 
given  in  full  in  VII,  5,  2.] 

6.  '  Who  then,  Lord,  is  one  who  breaks  up  the 
Sawgha,  and  yet  is  not  doomed  to  be  reborn  in 
states  either  of  suffering  or  of  woe  ;  is  not  doomed 
to  remain  in  such  states  for  a  Kalpa ;  and  is  not  so 
doomed  that  his  position  is  irretrievable  ?' 

'  In  case,  Upali,  a  Bhikkhu  gives  out  what  is 
not  Dhamma  as  Dhamma  [and  so  on  successively 


VII,  5,  6.  DISSENSIONS    IN    THE    ORDER.  27! 

through  the  whole  Eighteen  Points]  without  direct- 
ing his  opinion  and  his  approval  and  his  pleasure 
and  his  intention  thereto,  and  in  the  belief  that  the 
doctrine  he  propounds  is  in  accordance  with  the 
Dhamma,  and  that  the  schism  resulting  therefrom 
would  be  so  too  V 


Here  ends  the  Third  Portion  for  Recitation. 


Here  ends  the  Seventh  Khandhaka,  on  Divisions 
in  the  Sangria. 


1  The  sum  of  the  last  two  sections  seems  to  come  to  this,  that 
practically  such  a  schism  as  would  have  the  awful  effects  set  out 
above  in  §  4  would  be  impossible  in  Buddhism.  For  not  only  is  a 
formal  putting  forward  and  voting  on  the  false  doctrine  essential  to 
schism  as  distinct  from  mere  disagreement,  but  the  offending  Bhikkhu 
must  also  be  quite  aware  that  the  doctrine  so  put  forth  is  wrong, 
or  at  least  doubtful,  and  also  that  the  schism  resulting  from  his 
action  will  be,  or  will  probably  be,  disastrous  to  the  Dhamma.  In 
other  words,  the  schism  must  be  brought  about  by  deliberately 
putting  forward  a  doctrine  known  to  be  false,  or  at  least  doubtful, 
or  with  the  express  intention  or  hope  of  thereby  injuring  the  cause 
of  the  Dhamma  (that  is,  of  the  Truth). 


272  ^ULLAVAGGA.  VIII,  r,  I. 


THE    EIGHTH    KHANDHAKA. 

REGULATIONS   AS   TO   THE   DUTIES   OF   THE 
BHIKKHUS  TOWARDS  ONE  ANOTHER. 


1. 

i.  Now  at  that  time  the  Blessed  One  was  staying 
at  Savatthi,  in  Anatha  Pi^ika's  Arama. 

Now  at  that  time  incoming  Bhikkhus  entered  the 
Arama  with  their  sandals  on1,  or  with  sunshades 
held  up  over  them2,  or  with  their  heads  muffled  up3, 
or  with  their  upper  robe  carried  in  a  bundle  on 
their  heads4;  and  they  washed  their  feet  in  the 
drinking-water;  and  they  did  not  salute  resident 
Bhikkhus  senior  to  them,  nor  ask  them  where  they 
(the  incomers)  should  sleep. 

And  a  certain  incoming  Bhikkhu  undid  the 
bolt5  of  an  unoccupied  room  (Vihara),  and  opened 
the  door6,  and  so  entered  by  force ;  and  a  snake  fell 

1  That  this  was  a  sign  of  disrespect  is  clear  from  Mahavagga  V, 
12,  and  the  6ist  and  62nd  Sekhiyas. 

2  See  our  discussion  of  the  sunshade  question  in  the  note  on 
^Tullavagga  V,  23,  2. 

3  OguwMita.     See  the  23rd  and  the  67th  Sekhiyas. 

4  Sise  katva.     Compare  VIII,  6,  3. 

5  Gha/ika.     This  word  is  discussed  at  A'ullavagga  V,  14,  3. 

6  Such  an  act  has  been  already  guarded  against  by  the  rule  laid 
down  at  the  end  of  -ATullavagga  V,  9,  5,  where  the  same  expression 
is  made  use  of. 


VIII,  I,  2.    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    273 

on  to  his  back  from  the  lintel  above1,  and  he  was 
terrified,  and  made  an  outcry2. 

The  Bhikkhus,  running  up,  asked  him  why  he 
did  so.  He  told  them  that  matter.  Then  those 
Bhikkhus  who  were  moderate  in  their  desires  were 
vexed  and  indignant,  and  murmured,  saying,  '  How 
can  incoming  Bhikkhus  enter  the  Arama  .  .  .  .  ? 
(&c.,  as  before,  down  to)  ....  where  they  should 
sleep3/ 

They  told  the  matter  to  the  Blessed  One  (&c.,  as 
usual,  I,  1,2,  3,  down  to)  he  addressed  the  Bhikkhus, 
and  said,  '  Therefore,  O  Bhikkhus,  do  I  establish  a 
rule  of  conduct  for  incoming  Bhikkhus,  according  to 
which  they  ought  to  behave. 

2.  '  An  incoming  Bhikkhu,  O  Bhikkhus,  when  he 
knows  he  is  about  to  enter  an  Arama,  ought  to  take 
off  his  sandals,  turn  them  upside  down4,  beat  them 
(to  get  the  dust)  off,  take  them  (up  again)  in  his 

1  Upari-pi///$ito.     On  pi//^a  (which  we  should  possibly  read 
here),  as  the  lintel  of  a  door,  see  our  note  above  at  .Sullavagga  V, 
14,  3.     It  recurs  immediately  below,  VIII,  i,  3. 

2  Vissaraw  akasi.     As  Childers,  sub  voce,  expresses  doubt 
as  to  the  meaning  of  this  word,  it  may  be  well  to  note  that  this 
phrase  occurs  above,  ATullavagga  V,  10,  2  and  VI,  3,  4,  and  also 
in  the  Bhikkhuni-vibhariga,  Pa/£ittiya  LX,  and  always  in  the  sense 
here  given.     The  meaning  of  the  allied  idiom,  vissaro  me  bha- 
vissati,  might  be  just  doubtful  as  used  in  a  peculiar  connection  at 
Bhikkhuni-vibhahga,  Para^ika  I,  i,  and  Sawghadisesa  III,  3,  were 
it  not  clear  from  ibid.,  Pa/£ittiya  LXXXVI,  that  it  means  simply 
'  there  will  be  an  outcry  against  me.' 

3  The  form  of  this  speech  bears  very  clear  testimony  to  the 
artificial  way  in  which  these  introductory  stories  are  put  together, 
for  the  speech  does  not  arise  out  of  the  story.      Similar  instances 
are  not  infrequent.     See  VIII,  5,  i. 

4  Ni£aw  katva.     So  also  at  VIII,  6,  2.     The  word  is  used 
below  and  at  Mahavagga  I,  25,  n  and  15  of  a  bedstead  and 
chair,  and  below,  VIII,  4,  4,  of  a  bowl  when  it  is  being  washed. 

[20]  T 


274  ^ULLAVAGGA.  VIII,  I,  2. 

hand,  put  down  his  sunshade,  uncover  his  head, 
arrange  his  upper  robe  on  his  back1,  and  then  care- 
fully and  slowly  enter  the  Arama. 

*  When  he  enters  the  Arama  he  ought  to  notice 
where  the  resident  Bhikkhus  are  gone  to ;  and 
whithersoever  they  are  gone — whether  to  the  ser- 
vice hall,  or  to  the  portico  (ma/zdapa),  or  to  the  foot 
of  a  tree — thither  he  ought  to  go,  and  laying  his 
bowl  on  one  side,  and  his  robe  on  one  side,  he 
ought  to  take  a  suitable  seat,  and  sit  down. 

'  He  ought  to  ask  as  to  the  drinking-water,  and 
the  water  for  washing2,  which  is  appropriated  to  the 
one  use,  and  which  to  the  other.  If  he  has  need  of 
drinking-water,  he  ought  to  fetch  it  and  drink.  If 
he  has  need  of  water  for  washing,  he  ought  to  fetch 
it,  and  wash  his  feet.  In  washing  his  feet  he  ought 
to  pour  the  water  over  them  with  one  hand,  and 
wash  them  with  the  other ;  he  ought  not  to  pour 
the  water  over  them  and  wash  them  with  one  and 
the  same  hand. 

1  He  ought  to  ask  for  the  cloths  with  which 
sandals  are  cleaned,  and  clean  his  sandals.  In 
cleaning  his  sandals  he  ought  first  to  wipe  them 
with  a  dry  cloth,  and  afterwards  with  a  wet  cloth  : 
and  then  he  ought  to  wash  the  cloths,  and  lay  them 
on  one  side 3. 


1  See  the  note  below  on  VIII,  8,  2. 

2  On  these  expressions,  compare  the  note  above  on  A^ullavagga 
IV,  4,  4  (at  the  end),  and  -ffullavagga  VIII,  i,  5  =  Mahavagga  I, 
25,  19. 

3  These  cloths  (/£olaka#z)  are  not  specially  permitted  anywhere 
in  the  Khandhakas,  as  cloths  for  wiping  the  face  and  feet  are  in 
Mahavagga  VIII,   18,  and  ^ullavagga  VI,  19,  respectively.     The 
word  is  used  for  'duster'  below,  VIII,  i,  3,  and  for  'tinder'  at 
Milinda  Panha,  p.  53. 


VIII,  i,3-    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    275 

'  If  the  resident  Bhikkhu  be  senior,  he  ought  to  be 
saluted ;  if  junior,  he  ought  to  be  made  to  salute 
(the  incomer).  The  incomer  ought  to  ask  as  to  the 
lodging-place,  which  has  fallen  (to  his  lot)1,  and 
whether  it  is  occupied  or  unoccupied.  He  ought  to 
ask  as  to  lawful  and  unlawful  resorts2,  and  as  to 
what  families  have  been  officially  declared  to  be 
in  want3. 

4 '  He  ought  to  ask  as  to  the  retiring-places, 
(where  they  are),  and  as  to  the  drinking-water,  and 
as  to  the  water  for  washing,  and  as  to  the  staves 
for  walking  with,  and  as  to  the  place  for  the  con- 
ferences of  the  Sa^gha,  (and  as  to)  the  time  at 
which  he  ought  to  enter  (it)  and  at  which  he  ought 
to  leave  it. 

3.  'If  the  Vihara  be  unoccupied,  he  ought  to 
knock  at  the  door,  then  to  wait  a  minute,  then  to 
undo  the  bolt,  and  open  the  door,  and  then,  still 
standing  outside,  to  look  within. 

'  If  that  Vihara  is  covered  with  dust5,  or  the  beds 
or  chairs  are  piled  one  upon  another,  and  the 
bedding  put  in  a  heap  on  the  top  of  them6, — then  if 

1  See  the  rules  as  to  the  division  of  lodging-places  according  to 
the  number  of  applicants  at  ^ullavagga  VI,  21,  2,  and  especially 
VI,  ii,  3. 

2  Goka.ro  ago^aro.     There  were  some  places  or  families  to 
which  the  Bhikkhus  of  a  particular  residence  were  not  allowed  to 
resort  for  alms.     See  the  rule  as  to  '  turning  down  the  bowl '  with 
respect  to  a  person  at  A'ullavagga  V,  20. 

3  Sekha-sammatani  kulani.     See  the  note  on  the  3rd  Pa/i- 
desaniya. 

4  All  the  following  expressions  have  occurred  together  at  Aulla- 
vagga  IV,  4,  4,  where  an  example  is  given  of  the  course  of  pro- 
ceeding here  laid  down.     And  they  are  repeated  below,  VIII,  2,  2. 

5  Uklapo.     Compare  Aullavagga  VI,  3,  9,  and  below,  §  5. 

6  This  was  the  way  in  which  a  Bhikkhu,  on  going  away  from  it, 

T  2 


276  tfULLAVAGGA.  VIII,  I,  3. 

he  can  do  so  he  ought  to  clean  up  the  Vihara. 
xAnd  when  cleaning  the  Vihara,  he  ought  to  take 
the  floor  matting  out  and  put  it  down  on  one 
side,  and  the  supports  of  the  bedsteads2,  and  the 
bolsters3  and  pillows,  and  the  mat  which  is  used  as 
a  seat.  Putting  the  bedsteads  and  chairs  down  on  to 
the  ground,  and  carefully  avoiding  scratching  (the 
floor  with  them)  or  knocking  them  up  against  (the 
door-posts),  he  ought  to  take  them  outside  the  door, 
and  put  them  down  on  one  side.  The  spittoon  and 
the  board  to  lean  up  against4  ought  to  be  taken 
out,  and  put  down  on  one  side  5. 

'  If  the  Vihara  is  covered  with  cobwebs,  they 
should  first  be  removed  with  a  cloth  6.  The  case- 
ments should  be  dusted,  especially  in  the  corners 
and  joints. 

1  If  the  wall  which  had  been  plastered  and  red- 
washed,  or  the  floor  which  had  been  laid  (with 
earth)  and  black-washed7,  has  become  dirty  in 
the  corners8,  they  should  be  wiped  down  with  a 

was  to  leave  his  Vihara.  See  below,  VIII,  3,  2,  and  on  the  details 
of  the  terms  used,  see  our  note  below  on  VIII,  i,  4. 

1  The  rest  of  this  section  is  repeated  in  full  below,  VIII,  7,  2. 

2  Pa/ipadaka.      Doubtless   the   same   as   forms   part   of  the 
aha/£/£a-mafi/£a  mentioned  in  the  i8th  Pa/£ittiya  and  above,  VI, 
2,  5- 

3  Bhisi.     See  the  note  on  Mahavagga  VIII,  13. 

4  Apassena-phalakaw.     See   the   note   on  -ATullavagga  VI, 
20,  2. 

0  All  the  expressions  in  this  sentence  and  the  next  are  the  same 
as  those  used  in  a  similar  connection  at  Mahavagga  I,  25,  15. 

6  Ulloka.     See  the  note  at  A'ullavagga  VI,  2,  7,  according  to 
which  our  rendering  at  Mahavagga  I,  25,  15  should  be  corrected. 

7  On  this  mode  of  preparing  walls  and  floors,  see  the  notes 
above  on  ^sfullavagga  VI,  20. 

8  Ka«#akita.     See  our  note  above  on  ^ullavagga  V,  i-i,  3. 


VIII,  1, 3-    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.   277 

duster1  that  has  been  first  wetted  and  wrung  out.  If 
the  floor  has  not  been  so  prepared,  it  should  be 
sprinkled  over  with  water  and  swept2,  lest  the 
Vihara  should  be  spoilt3  by  dust.  The  sweepings 
should  be  gathered  together,  and  cast  aside. 


The  translation  of  our  present  passage  at  Mahavagga  I,  25,  15, 
must  be  corrected  accordingly. 

1  ^Tolaka.     See  the  note  on  this  word  in  last  section. 

2  Samma^ati  is  to  sweep  (not  to  scrub),  as  is  apparent  from 
Mahavagga  VI,  34,  i. 

3  ~Uhanni.     So  also  at  Mahavagga  I,  25,  15.     At  Mahavagga 
I,  49,  4,  we  should  have  rendered  'defiled  their  beds'  instead  of 
'threw   their   bedding  about,'  correcting    uhananti   of  the  text 
there  into  uhadanti.    IJhan  (originally  '  to  throw  up,'  '  raise,'  &c.) 
seems,  like  samuhan,  to  have  acquired  the  meaning  of  to  destroy, 
injure,  spoil.     From  this  meaning  of  spoiling,  uhan  evidently  came 
to  be  used  for,  or  confounded  in  the  MS.  with,  uhad,  'to  defile 
(with  excrement).'    So  the  phrase  'uhananti  pi  ummihanti  pi' 
(at  Mahavagga  I,  49,  4)  exactly  corresponds  in  meaning  to  'omut- 
tenti  pi  uhadayanti  pi'  in  Dhammapada,  p.  283.     There  are 
other  passages  showing  the  same  confusion,      (i)  The   gerund, 

,  which  occurs  in  ^ataka  II,  p.  71  ('idani  kho  (ahan) 
'),  is -explained  by  the  commentator  to  mean  'va/££an 
te  sise  katva.'  (2)  uhanti,  in  Gataka  II,  p.  73  ('  aggihuttaw  £a 
uhanti,  tena  bhinna  kamaw^aluti'),  must  mean  the  same  and 
be  =  uhadeti.  For  the  monkey  here  referred  to  is  said  to  have 
been  guilty  of  the  following  dirty  trick: — 'kundiksi  bhindati, 
aggisalaya  v&kk&m  karoti.'  (3)  mutteti  ohaneti  at  ./Tanya* 
Pi/aka  II,  5,  4,  represents  u^Hra-pasavam  katva  at  Gcataka  II, 
385.  In  the  first  of  these  passages  uha/£/£a  may  well  be  a  copyist's 
blunder,  arising  from  the  similarity  of  the  words,  for  uha^a. 
Dr.  Morris,  to  whom  we  owe  the  comparison  of  these  passages 
and  the  suggested  emendation  of  Mahavagga  I,  49,  4,  is  rather  of 
opinion  that  the  words  were  confounded  by  the  writers.  For  it  is 
not  an  uncommon  thing  to  find  two  words,  not  very  remote  in 
form  or  meaning,  confounded  together.  It  is  well  known  that  the 
English  word  livelihood  properly  and  originally  meant  'liveliness,' 
and  has  only  afterwards  replaced  the  earlier  livelode,  to  which  the 
sense  of  livelihood  properly  belongs.  And  something  of  this  kind 


278  tfULLAVAGGA.  VIII,  I,  4. 

4.  'The  floor  coverings1  should  be  dried  in  the 
sun,  cleaned,  beaten  to  get  the  dust  out,  taken  back, 
and  spread  out  again  in  the  place  to  which  they  be- 
longed2. The  supports  of  the  bed  should  be  dried 
in  the  sun,  dusted,  taken  back,  and  put  in  the  place 
to  which  they  belonged.  The  bed  (ma/z/£a)  and 
the  chairs  (pi Ma)  should  be  aired  in  the  sun, 
cleaned,  beaten  to  get  the  dust  out,  turned  upside 
down,  taken  back,  carefully  avoiding  scratching 
them  against  the  floor,  or  knocking  them  up  against 
the  door-posts,  and  then  put  in  the  place  to  which 
they  belonged3.  The  bolsters  and  pillows,  and  the 

must  have  occurred,  he  thinks,  in  Pali  in  the  use  of  uhan  for  Ci had. 
The  past  participle  uhata  occurs  at  JTullavagga  VIII,  10,  3. 

1  Bhummattharawa/ra ;  usually,  no  doubt,  matting  of  various 
kinds,  but  occasionally  also  skins  or  rugs  of  the  kinds  specially 
allowed  by  VI,  14,  2. 

2  Yathabhagatfz.     The  use  of  this  word  here  constitutes  the 
only  variation  between  our  passage  and  that  in  the  Mahavagga  I, 
25  =  below,  VIII,  7,  2,  where  it  is  replaced  by  yatha/Mane  or 
yathapawwattaw. 

3  This  passage  throws   a  welcome   light   on   the  meaning  of 
maw^a  and  pi  Ma :  for  as  they  were  to  be  beaten  to  get  the  dust 
out,  it  is  clear  that  they  were  upholstered.    The  maw/£a,  or  bed, 
must   have   been   a   wooden    framework,  stuffed   (probably   with 
cotton),  covered  at  the  top  with  cotton  cloth,  and  made  underneath 
and  at  the  sides  of  wood.     It  had  no  legs  fixed  to  it,  but  was  sup- 
ported on  movable  tressels — the  pa/ipadaka.      When  using  it, 
the  sleeper  covered  it  with  a  mat,  or  a  cotton  sheet,  and  had  over 
him  a  coverlet  of  some  kind ;  and  these  articles,  which  he  would 
also  use  if  he  slept  on  the  ground,  constituted,  together  with  the 
bolster  and  pillows, 'the  senasana/w  or  bedding, — that  is,  in  the 
more  special  and  limited  use  of  that  term  (as,  for  instance,  above, 
§  3,  and  perhaps  below,  7,  i).     In  its  larger  sense  the  same  word  is 
used,  putting  the  part  for  the  whole,  for  the  whole  sleeping  ap- 
paratus, and  is  nearly  equivalent  to  seyyayo  (so,  for  instance,  in 
VI,  ii  and  12,  and  below,  VIII,  2,  i  ;  6,  2  ;  and  perhaps  VIII,  7,  i ; 
whereas  the  latter  term  is  used  in  the  same  connection  at  VI,  6, 


VIII,  I,  g.     REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    279 

mats  used  as  seats,  should  be  aired  in  the  sun, 
cleaned,  beaten  to  get  the  dust  out,  taken  back,  and 
put  in  the  place  to  which  they  belonged.  The  spit- 
toon, and  the  board  for  leaning  up  against,  should 
be  put  in  the  sun,  dusted,  taken  back,  and  put  in 
the  place  to  which  they  belonged. 

*5.  *  (Then  the  incoming  Bhikkhu)  should  put  away 
his  bowl  and  his  robe.  In  putting  away  his  bowl, 
he  should  hold  it  in  one  hand  while  he  feels  under 
the  bed  or  the  chair  with  the  other,  and  then  put  it 
away ;  and  he  should  not  put  it  on  a  part  of  the 
floor  which  has  been  left  bare.  In  putting  away  his 
robe,  he  should  hold  it  in  one  hand  while  he  feels 
along  the  bamboo  or  the  rope  used  for  hanging 
robes  on  with  the  other ;  and  then  hang  it  up  with 
the  border  turned  away  from  him,  and  the  fold 
turned  towards  him. 

2 '  If  the  winds,  bearing  dust  with  them  3,  blow 
from  the  East,  West,  North,  or  South,  the  window 
spaces4  on  the  side  in  question  should  be  closed  up 
(with  shutters  or  lattices).  If  it  is  cold  weather,  the 
lattices  should  be  opened  by  day,  and  closed  by 


and  VI,  n,  3).  Say  ana,  in  VI,  8,  is  a  generic  term  including 
bed,  couch,  sofa,  and  divan,  but  probably  with  special  reference  to 
these  three  latter  things  used  in  the  day-time. 

1  The  following  paragraph  occurs,  word  for  word,  at  Mahavagga 
I,  25,  n,  and  below,  VIII,  7,  2. 

2  The  following  paragraph  is  the  same  as  Mahavagga  I,  25, 18. 

3  Sara^avata.     These  are  the  well-known  hot  winds  (like  the 
sand-bearing  simoom  that  blows  from  North  Africa  over  Italy), 
against  which  modern  residents  endeavour  to  protect  themselves 
by  the  use  of  '  tats/ 

4  There  were,  of  course,  no  windows  in  our  modern  sense,  but 
only  spaces  left  in  the  wall  to  admit  light  and  air,  and  covered  by 
lattices  of  three  kinds  allowed  by  VI,  2,  2. 


280  ATULLAVAGGA.  VIII,  2,  i. 

night :  if  it  is  hot  weather,  they  should  be  closed 
by  day,  and  opened  by  night. 

1  '  If  the  cell,  or  the  store-room,  or  the  refectory, 
or  the  room  where  the  fire  is  kept,  or  the  privy,  is 
covered  with  dust,  it  should  be  swept  out.  If  there 
is  no  drinking-water,  or  water  for  washing,  they 
should  be  provided.  If  there  is  no  water  in  the 
rinsing-pot2,  water  should  be  poured  into  it. 

'This,  O  Bhikkhus,  is  the  rule  of  conduct  for 
incoming  Bhikkhus,  according  to  which  they  ought 
to  behave/ 


2. 

i.  Now  at  that  time  resident  Bhikkhus,  on  seeing 
incoming  Bhikkhus,  did  not  prepare  seats  for  them, 
nor  provide  water  and  footstools  and  towels  for 
them  to  wash  their  feet,  nor  go  to  meet  them  and 
take  charge  of  their  bowls  and  their  robes,  nor  ask 
them  whether  they  wanted  drinking-water3,  nor 
salute  such  of  the  incoming  Bhikkhus  as  were  their 
seniors,  nor  make  beds  ready  for  them. 

The  moderate  Bhikkhus  murmured,  &c.,  and  told 
the  matter  to  the  Blessed  One,  &c.,  (down  to)  he 
said  to  the  Bhikkhus  :  '  Therefore,  O  Bhikkhus, 


1  The  following  paragraph  is  the  same  as  Mahavagga  I,  25,  19, 
and  part  of  it  is  repeated  below,  VIII,  10,  3. 

2  A/£amana-kumbhi.     This  formed  part  of  the  sanitary  ap- 
paratus for  use  in  the  privy.     See  above,  Mahavagga  V,  8,  3,  and 
below,  .ATiillavagga  VIII,  9  and  10. 

3  All  the  above  expressions  are  used  at  the  opening  of  Maha- 
vagga IX. 


VIIJ,2,3.    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    281 

do  I  establish  a  rule  of  conduct  for  resident  Bhik- 
khus,  according  to  which  they  ought  to  behave. 

2.  'A  resident  Bhikkhu,  on  seeing  an  incoming 
Bhikkhu,   who    is   senior   to   him,   ought   to    make 
ready  a  seat  for  him,  provide  water  and  a  footstool 
and  a  towel  for  him  to  wash  his  feet,  go  to  meet 
him,  and  take  charge  of  his  robe  and  his  bowl,  ask 
him    if  he   wants  water  to    drink,   and    if  he    can 
(bring  himself  to    do   so),  he    ought   to   wipe   his 
sandals.     In  wiping  the  sandals,  they  should  be  first 
wiped  with  a  dry  cloth,  then  with  a  wet  one,  and 
the    cloths    ought    then    to    be    washed,    and    put 
aside. 

1  '  An  incoming  Bhikkhu  ought  to  be  saluted.  A 
bed  should  be  laid  for  him,  saying,  "  This  bed  is  for 
you."  He  should  be  informed  whether  (the  bed- 
room) is  occupied  or  not,  what  are  lawful  and  what 
are  unlawful  resorts,  and  what  families  have  been 
officially  declared  to  be  in  want.  He  should  be 
told  where  the  retiring-places  are,  and  the  drinking 
and  washing  water,  and  the  staves,  and  the  place 
for  the  conferences  of  the  Sa^gha,  and  what  is 
the  time  when  he  ought  to  enter,  and  ought  to 
leave  (it). 

3.  *  If  (the  incoming  Bhikkhu)  be  junior  to  him, 
then    (the    resident    Bhikkhu),    keeping    his    seat, 
should  tell  him  where  he  is  to  put  his  bowl  and 
his  robe  away,  and  on  which  mat  he  is  to  sit  down. 
The  incoming  Bhikkhu  should  be  informed  where 
the  drinking  and  washing  water  are,  and  the  cloths 
to    clean    sandals  with;    he   should    be    allowed    to 
salute  the  resident  Bhikkhu  :  and  he  should  be  told 

1  This  paragraph  corresponds  to  the  last  paragraph  of  VIII,  i,  2. 


282  JTULLAVAGGA.  VIII,  3,  i. 

where  his  bed  is,  saying,  "  That  bed  is  for  you." 
He  should  be  informed  whether  (that  bedroom)  is 
occupied  or  not  (and  so  on,  as  in  last  paragraph, 
down  to  the  end). 

*  This,  O  Bhikkhus,  is  the  rule  of  conduct  for 
resident  Bhikkhus,  according  to  which  they  ought 
to  behave.' 


3. 

1.  Now  at  that  time  Bhikkhus,  about  to  leave, 
started  without    setting    the  wooden    articles    and 
crockery  in  order,  leaving  doors  and  lattices  open, 
and  without  giving  the  sleeping-places  in  charge  to 
any  one.     The  wooden  articles  and  crockery  were 
spoilt,  and  the  sleeping-places  were  unprotected. 

The    moderate   Bhikkhus  murmured,  &c 

told  the  Blessed  One,  &c (down  to)  He  said 

to  the  Bhikkhus :  '  Therefore,  O  Bhikkhus,  do  I 
establish  a  rule  of  conduct  for  Bhikkhus  about  to 
leave,  according  to  which  they  ought  to  behave. 

2.  'A  Bhikkhu  about  to  leave  should,  O  Bhik- 
khus, put  the  wooden  articles  and  earthenware  in 
order,   close    the    doorways   and   lattices,   give    the 
sleeping-places  in  charge1  (to  some  one,  and  only) 
then  set  out.     If  there  be  no  Bhikkhu  remaining, 
a  Sama/jera  should  be  put  in  charge.     If  there  be 
no  Sama;zera  remaining,  the  attendant  who  keeps 
the  grounds  in  order2  should  be  put  in  charge.     If 

1  Senasanaw  apu/£/£M.     Compare  the  Old  Commentary  on 
the  1 4th  and  i5th  Pa/£ittiyas.     The  lengthening  of  the  last  vowel  in 
apu/£/£M  is  noteworthy. 

2  Aramiko.     In  Mahavagga  VI,  15,  the  king  wishing  to  pre- 
sent a  man  for  this  purpose,  it  is  there  laid  down  that  the  Bhikkhus 


VIII,  3, 3«    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    283 

there  be  neither  Bhikkhu,  nor  Sama/zera,  nor 
Aramika,  the  bed  frame  should  be  laid  on  four 
stones1,  the  other  bed  frames  put  on  the  top  of  it, 
the  chairs  should  be  put  one  on  the  top  of  the 
other,  the  bedding  piled  in  a  bundle  on  the  top,  the 
wooden  articles  and  the  earthenware  should  be  put 
away  in  order,  and  the  doorways  and  lattices  should 
be  closed2,  and  then  should  be  set  out. 

3.  'If  the  Vihara  leaks,  it  should  be  repaired  if 
he  can,  or  he  should  exert  himself  to  get  the  Vihara 
roofed.  If  he  should  thus  succeed,  it  is  good.  If 
not,  he  should  put  the  bed  frame  on  four  stones  in 
that  part  of  the  Vihara  which  does  not  leak,  and 
then  put  the  other  bed  frame  (&c.,  as  in  last  para- 
graph, to  the  end).  If  the  whole  of  the  Vihara 
leaks,  he  should  if  he  can  take  all  the  bedding  to 
the  village,  or  should  exert  himself  to  get  it  taken 
there.  If  he  should  succeed,  it  is  good.  If  not,  he 
should  lay  a  bed  frame  on  four  stones  in  the  open 
air,  put  the  others  on  the  top  of  it,  put  the  chairs 
one  on  another,  pile  the  bedding  on  the  top,  lay  the 
wooden  and  earthenware  utensils  in  order  by  them, 
and  cover  the  whole  up  with  grass  or  leaves,  so  that 
at  least  the  principal  articles  of  furniture  might  re- 
main (uninjured)3;  and  (only)  then  go  away. 

'This,  O  Bhikkhus,  is  the  rule  of  conduct   for 


may  accept  him  ;  and  at  JTuHavagga  VI,  21,  3,  a  superintendent  of 
such  slaves  is  mentioned  as  one  of  the  officials  of  the  Order. 

1  This  is  the  usual  method  still  adopted  by  native  servants  as  a 
safeguard  against  white  ants,  who  would  eat  up  into  the  legs  of 
furniture  left  standing  on  the  ground. 

2  This  arrangement  is  referred  to  above  at  VIII,  1,3. 

3  Angani  pi  seseyyum.    See  Buddhaghosa's  note  as  appended 
to  the  edition  of  the  text  (p.  325). 


284  JTULLAVAGGA.  VIII,  4,  i. 

Bhikkhus  about  to  leave,  according  to  which  they 
should  behave  themselves.' 


4. 

i.  Now  at  that  time  the  Bhikkhus  did  not  give 
thanks  in  the  place  where  a  meal  was  served. 
People  murmured,  &c. ;  the  Bhikkhus  heard,  &c. ; 
the  Blessed  One  on  that  occasion,  &C.1  said  to  the 
Bhikkhus : 

'  I  allow,  O  Bhikkhus,  the  giving  of  thanks.' 

Then  the  Bhikkhus  thought,  '  By  whom  should 
the  thanks  be  given  ?' 

They  told  this  matter  to  the  Blessed  One. 

'I  allow,  O  Bhikkhus,  the  elder  Bhikkhu  (present) 
to  give  thanks  in  the  place  where  a  meal  is  served.' 

Now  at  that  time  (the  turn  to  provide)  the 
Sa;;zgha  with  a  meal  had  fallen  to  a  certain  com- 
pany2; and  the  venerable  Sariputta  was  the  senior 
(Bhikkhu  in  that)  Sawgha.  The  Bhikkhus,  think- 
ing, '  The  Blessed  One  has  permitted  the  senior 
Bhikkhu  to  return  thanks  in  the  place  where  a  meal 
is  served,'  went  away,  leaving  the  venerable  Sari- 
putta alone.  And  the  venerable  Sariputta  gave 
thanks  to  those  people,  and  then  came  away  alone. 

The  Blessed  One  saw  the  venerable  Sariputta 
coming  from  the  distance ;  and  on  seeing  him,  he 
said  to  him  :  *  Did  the  meal,  then,  Sariputta,  pass 
off  well3?' 

1  For  the  passages  here  implied,  see  I,  i,  2,  3. 

2  AMatarassa  pugassa.    This  sentence  has  already  occurred 
at  V,  5,  2. 

3  On  this  use  of  iddho,  compare  ovado  iddho  in  the  Bhik- 
khuni-vibhariga,  Pa&ttiya  LVI. 


VIII,  4,  2.    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.  285 

f  The  meal,  Lord,  passed  off  well.  But  the  Bhik- 
khus  went  away  and  left  me  alone.' 

Then  the  Blessed  One,  in  that  connection,  having 
delivered  a  religious  discourse,  said  to  them  : 

'  I  allow,  O  Bhikkhus,  four  or  five  of  the  Bhik- 
khus,  who  are  senior  or  next  to  the  seniors,  to 
wait.' 

Now  at  that  time  a  certain  elder  waited  in  the 
dining  hall,  though  he  wanted  to  retire,  and  through 
holding  himself  back,  he  fainted  and  fell. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  if  necessity  should 
arise,  to  leave  the  hall  after  informing  the  Bhikkhu 
sitting  immediately  next1  (to  the  one  who  wants 
to  go).' 

2.  Now  at  that  time  the  AVzabbaggiya  Bhikkhus 
went  to  the  place  where  a  meal  was  to  be  served 
with  their  under-garments  or  their  robes  improperly 
put  on,  and  not  decently  attired;  and  turning  aside2, 
they  pushed  on  in  front  of  the  senior  Bhikkhus  ;  and 
they  encroached  on  (the  space  intended  for)  the 
senior  Bhikkhus 3  when  taking  their  seats,  and  they 
compelled  the  junior  Bhikkhus  to  give  up  their 
seats  to  them ;  and  spreading  out  their  upper  robes 

1  Anantarikaw  bhikkhuw.     See  the  note  on  this  phrase  at 
VI,  10,  i.     Anantarikaw  in  the  text  (with  long  a)  is  a  mis- 
print. 

2  Vokkamma,  which  is   not,  as  Childers  supposes,  equal  to 
okkamma   with  euphonic  v,  but  to   vyavakramya  or   vyut- 
kramya. 

3  Anupakha^a:  which  is  here  used,  not  in  the  sense  it  has  at 
IV,  14,  i,  but  in  the  sense  in  which  it  is  used  in  the  i6th  and  43rd 
Pa&ttiyas,  in  both  which  passages  it  is  explained  by  the  Old  Com- 
mentary by  anupavisitva.     This  clause  and  the  next  occur  also 
at  Mahavagga  I,  25,  13. 


286  tfULLAVAGGA.  VIII,  4,  3. 

(as  mats) 1  they  took  their  seats  in  the  space  be- 
tween the  houses  2. 

The  moderate  Bhikkhus  murmured,  &c.  .  .  .  told 
the  Blessed  One,  &c.  ...  he  said  to  the  Bhikkhus  : 

*  Therefore,  O  Bhikkhus,  do  I  establish  a  rule  of 
conduct  for  the  Bhikkhus  at  a  meal,  which  they  are 
to  observe  thereat. 

3  3.  '  When  time  has  been  called  in  the  Arama,  a 
Bhikkhu  should  put  on  his  waistcloth  so  as  to  cover 
himself  all  round  from  above  the  navel  to  below  the 
knees,  tie  his  belt  round  his  waist,  fold 4  his  upper 
robes  and  put  them  on,  fasten  the  block  on 5,  wash 
(his  hands),  take  his  alms-bowl,  and  then  slowly  and 
carefully  proceed  to  the  village.  He  is  not  to  turn 
aside  (from  the  direct  route)  and  push  on  in  front  of 
senior  Bhikkhus6.  He  is  to  go  amidst  the  houses 
properly  clad,  with  (his  limbs)  under  control,  with 
downcast  eye,  with  (his  robes)  not  tucked  up,  not 
laughing,  or  speaking  loudly,  not  swaying  his  body 
or  his  arms  or  his  head  about,  not  with  his  arms 
akimbo,  or  his  robe  pulled  over  his  head,  and  with- 
out walking  on  his  heels.  And  he  is  to  take  his 

1  Sawgha/iw  ottharitva.     This  use  of  the  Sawgha/i  is  re- 
ferred to  at  Gataka  I,  212,  and  above,  I,  13,  2. 

2  Antaraghare.     See  Sekhiyas  3-26,  repeated  in  the  next  sec- 
tion.    It  is  perhaps  doubtful  whether  this  word  may  not  mean  here 
(as  in  Sekhiya  27  =  below,  §  6)  the  inner  courtyard  of  a  house 
which  is  surrounded  by  buildings ;  but  we  follow  the  interpretation 
we  have  adopted,  loc.  cit. 

3  The  following  section  repeats  the  Sekhiyas,  Nos.  3-26,  where 
see  further  notes.     Much  of  it  recurs  below  in  VIII,  5,  2. 

4  Saguwa;;zkatva.     Compare  Mahavagga  I,  25,  9. 

5  GawMika/rc.     See  the  note  on  V,  29,  3.     It  was  to  prevent 
the  robe  being  blown  up  by  the  wind.     The  word  occurs  again  in 
VIII,  5,  2. 

6  The  following  sentence  is  repeated,  word  for  word,  below,  §  6. 


VIII,  4,  4-   REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.  287 

seat  amidst  the  houses  properly  clad  (&c.,  all  as 
before,  down  to)  not  with  his  arms  akimbo,  or  his 
robes  pulled  over  his  head,  and  without  lolling,  and 
without  encroaching  on  (the  space  intended  for)  the 
senior  Bhikkhus,  or  ejecting  the  junior  Bhikkhus 
from  the  seats,  or  spreading  his  upper  robe  out  (as 
a  mat). 

4.  'When  the  water  is  being  given  out  (before 
the  meal),  he  is  to  hold  his  bowl  with  both  hands, 
receive  the  water  (in  it),  lower  the  bowl  carefully 
down  to  the  ground  so  as  to  avoid  scratching  the 
floor,  and  then  wash  it.  If  there  be  (a  person  there) 
whose  duty  it  is  to  take  away  the  water  (which  has 
been  so  used),  (the  Bhikkhu)  should  lower  (his  bowl 
on  to  the  ground)  and  pour  the  water  into  the  waste 
tub *  without  splashing  the  person  in  question,  nor 
the  Bhikkhus  near,  nor  (his  own)  robes.  If  there 
be  no  such  person,  he  should  lower  his  bowl  on  to 
the  earth  and  pour  the  water  away,  without  splash- 
ing the  Bhikkhus  near  or  (his  own)  robes. 

'  When  the  boiled  rice  is  being  given  out,  he 
should  hold  his  bowl  with  both  hands,  and  receive 
the  rice  in  it.  Room  should  be  left  for  the  curry. 
If  there  is  ghee,  or  oil,  or  delicacies 2,  the  senior 
Bhikkhu  should  say :  "  Get  an  equal  quantity  for 
all/'  The  alms  (given)  are  to  be  accepted  with 
mind  alert,  paying  attention  to  the  bowl,  with  equal 
curry,  and  equally  heaped  up3.  And  the  senior 

1  Pa/iggahe.     See  the  note  on  V,  10,  3.     Avakkara-pati,.  at 
Mahavagga  IV,  i,  2  =  j&Aillavagga  VIII,  5,  3,  seems  to  have  very 
nearly  the  same  meaning.    The  whole  of  this  paragraph  is  re- 
peated below,  §  6. 

2  Uttaribhahgaw.     See  the  note  on  VI,  4,  i. 

8  On  the  expressions  in  this  sentence,  compare  the  notes  on 
Sekhiyas  27-32. 


288  tfULLAVAGGA.  VIII,  4,  5. 

Bhikkhu  is  not  to  begin  to  eat  until  the  boiled  rice 
has  been  served  out  to  all. 

1  5.  *  The  alms  given  are  to  be  eaten  with  mind 
alert,  paying  attention  to  the  bowl,  with  equal  curry, 
and  equally  heaped  up  ;  without  pressing  down  from 
the  top  ;  without  covering  up  the  curry  or  the  con- 
diment with  the  rice,  desiring  to  make  it  nicer ;  and 
without  asking  for  either  rice  or  curry  for  the  Bhik- 
khu's  own  particular  use,  unless  he  be  sick.  Others' 
bowls  are  not  to  be  looked  at  with  envious  thoughts. 
The  food  is  not  to  be  rolled  up  (by  the  fingers)  into 
balls  that  are  too  large,  but  into  round  mouthfuls. 
The  door  of  the  mouth  is  not  to  be  opened  till 
the  ball  is  brought  close  to  it.  When  eating,  the 
whole  hand  is  not  to  be  put  into  the  mouth.  He  is 
not  to  talk  with  his  mouth  full,  nor  to  toss  the  food 
into  his  mouth  as  he  eats,  nor  to  nibble  at  the  balls 
of  food,  nor  to  stuff  his  cheeks  out  as  he  eats,  nor  to 
shake  (particles  of  food  off)  his  hands,  nor  to  scatter 
lumps  of  rice  about,  nor  to  put  out  his  tongue,  nor 
to  smack  his  lips,  nor  to  make  a  hissing  sound  as  he 
eats,  nor  to  lick  his  fingers,  or  his  bowl,  or  his  lips. 
And  the  jar  containing  drinking-water  is  not  to  be 
taken  hold  of  with  hands  soiled  with  food. 

6.  '  The  senior  Bhikkhu  is  not  to  accept  water  (to 
rinse  out  his  bowl  with)  until  all  Bhikkhus  have 
finished  eating.  When  water  is  being  given  out 
(after  the  meal  ....  &c.,  as  in  the  first  paragraph  of 
§  4,  down  to  the  end).  The  water  that  has  been 
used  for  washing  the  bowl  is  not  to  be  thrown  with 
the  rinsings  in  it  into  the  inner  court 2. 


1  This  paragraph  repeats  Sekhiyas  31-55,  where  see  our  notes. 

2  This  is  the  57th  Sekhiya. 


VIII,  5,  i.     REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    289 

*  In  returning,  the  junior  Bhikkhus  are  to  go  back 
first,  and  the  senior  Bhikkhus  after  them.  Each 
Bhikkhu  is  to  pass  amidst  the  houses  properly 
clad  ....  (&c.,  as  above,  §  3,  down  to)  without  walk- 
ing on  his  heels. 

1  This,  O  Bhikkhus,  is  the  rule  of  conduct  that  I 
establish  for  Bhikkhus  at  a  meal,  which  they  are  to 
observe  thereat.' 


Here  ends  the  First  Portion  for  Recitation. 


5. 

i.  Now  at  that  time  Bhikkhus  who  were  going 
on  their  rounds  for  alms  did  so  with  their  under  gar- 
ments or  their  robes  improperly  put  on,  and  not 
decently  attired,  and  they  entered  dwellings  without 
deliberation,  and  left  them  without  deliberation,  and 
they  entered  dwellings  roughly,  and  left  them 
roughly,  and  they  stood  at  too  great  a  distance  or 
too  near,  and  they  stood  too  long  or  turned  back 
too  soon. 

And  a  certain  Bhikkhu,  on  his  round  for  alms, 
entered  a  dwelling  without  noticing  where  he  was 
going  to,  and  taking  (a  doorway)  for  a  house-door 
he  passed  into  an  inner  chamber.  A  woman  was 
lying  asleep  naked  on  her  back  in  that  chamber  ; 
and  when  the  Bhikkhu  saw  her  he  went  out  again, 
perceiving  that  that  was  no  house-door,  but  a 
chamber.  Now  the  husband  of  that  woman,  seeirg 
his  wife  in  that  position  in  the  chamber,  thought : 
1  My  wife  has  been  defiled  by  that  Bhikkhu.'  And 
he  seized  him,  and  beat  him. 

[20]  U 


2QO  ATULLAVAGGA.  VIII,  5,  2. 

But  the  woman,  being  woke  up  by  the  noise, 
said  to  the  man,  '  Why,  Sir,  are  you  beating  this 
Bhikkhu?5 

*  You  have  been  defiled  by  this  Bhikkhu/ 

'  Not  so,  Sir.  This  Bhikkhu  has  done  nothing' 
(said  she),  and  had  the  Bhikkhu  set  free. 

Then  the  Bhikkhu,  on  going  to  the  Arama,  told 
the  matter  to  the  Bhikkhus  ....  murmured  .... 
told  the  Blessed  One  ....  he  said  to  the  Bhik- 
khus : 

'  Therefore,  O  Bhikkhus,  do  I  establish  a  rule  of 
conduct  for  Bhikkhus  going  their  rounds  for  alms, 
which  they  are  to  observe  therein. 

2.  '  A  Bhikkhu,  O  Bhikkhus,  who  intends  to  go 
his  round  for  alms,  should  put  on  his  waistcloth 
(&c.,  as  in  chapter  4,  §  3,  sentences  i  and  3,  down 
to  the  end). 

1  When  he  enters  a  dwelling,  he  should  take 
notice  (where  he  goes,  saying  to  himself),  "  By  this 
way  will  I  go  in,  and  by  this  way  will  I  come  out." 
He  should  not  go  in,  nor  come  out,  roughly.  .He 
should  not  stand  too  far  off,  nor  too  near,  nor  too 
long ;  and  he  should  not  turn  back  too  easily. 

'As  he  stands  still  he  should  notice  where  (the 
people  in  the  house)  seem  willing  or  not  willing  to 
give  (him  food).  If  she  lays  aside  her  work,  or 
rises  from  her  seat,  or  wipes  a  spoon,  or  wipes  or 
puts  ready  a  dish,  he  should  stand  still,  perceiving 
that  she  seems  willing  to  give. 

'  When  food  is  being  given  to  him,  he  should  lift 
up  his  robe  (Sawgha/i)  with  his  left  hand  so  as  to 
disclose  his  bowl l,  take  the  bowl  in  both  his  hands, 

1  The  bowl  is  always  carried  by  the  left  hand  under  the  robe. 
On  pa«ameti,  see  the  note  at  V,  9,  5. 


VIII, 5, 3-    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    2QI 

and  receive  the  food  into  it.  And  he  should  not 
look  into  the  face  of  the  woman  who  is  giving  the 
food. 

'  He  should  take  notice  whether  she  seems  willing 
or  not  to  give  curry.  If  she  wipes  a  spoon,  or 
wipes  or  puts  aside  a  dish,  he  should  stand  still,  per- 
ceiving that  she  seems  willing  to  give. 

1  After  the  food  has  been  given,  he  should  cover 
up  the  bowl  with  his  robe,  and  turn  back  slowly  and 
carefully.  He  should  pass  through  the  houses  (on 
his  way  back)  properly  clad  ....  (&c.,  as  in  §  3, 
sentence  3,  down  to  the  end). 

1  3.  'He  who  comes  back  first  from  the  village, 
from  his  round  for  alms,  should  make  seats  ready, 
and  place  the  water  and  footstools  and  towels  ready 
there  for  washing  feet,  and  clean  the  waste-tub 2 
and  put  it  ready,  and  put  ready  water  to  drink  and 
water  for  washing. 

'  He  who  comes  back  last  from  the  village,  from 
his  round  for  alms,  may  eat  if  there  be  any  food  left 
(from  the  meal  of  the  other  Bhikkhus),  if  he  desires 
to  do  so.  If  he  does  not  desire  to  do  so,  he  should 
throw  away  the  leavings  on  the  (ground  at  a  place) 
which  is  free  from  grass,  or  pour  them  away  into 
water  in  which  there  are  no  living  things.  He 
should  put  away  the  water,  footstools,  and  towels 
used  for  washing  feet,  clean  the  waste-tub  and  put 
it  away,  put  away  the  drinking-water  and  the  water 


1  The  following  section  is,  word  for  word,  parallel  to  Mahavagga 
IV,  i,  2-4. 

2  Avakkara-pati.     We  have  had  pa/iggaha  used  just  above 
(VIII,  4,  4)  in  a  very  similar  sense  and  connection.     The  present 
word  occurs  also  at  Mahavagga  IV,  i,  2. 

U  2 


292  JOJLLAVAGGA.  VIII,  6,  I. 

for  washing,  and  sweep  the  room  where  the  meal 
was  eaten. 

*  Whosoever  sees  a  pot  for  drinking-water  or  for 
washing-water,  or  a  chamber  utensil  empty  and 
void,  should  put  it  in  its  proper  place.  If  he  is  not 
able  to  do  so  single-handed,  he  should  call  some  one 
else,  and  they  should  put  it  away  with  their  united 
effort,  and  silence  should  not  be  broken  on  that 
account  *. 

'  This,  O  Bhikkhus,  is  the  rule  of  conduct  which 
I  establish  for  Bhikkhus  going  their  rounds  for 
alms,  which  they  are  to  observe  therein/ 


i.  Now  at  that  time  a  number  of  Bhikkhus  dwelt 
in  the  woods  ;  and  they  provided  neither  drinking- 
water,  nor  water  for  washing,  nor  fire,  nor  drill 
sticks  nor  tinder  (for  starting  a  fire) 2 ;  nor  did  they 
know  the  stations  of  the  constellations,  nor  the 
divisions  of  the  (ten)  '  directions'  (of  the  sky). 

Thieves  went  there  and  said  to  the  Bhikkhus, 
'  Have  you,  Sirs,  got  drinking-water  ?' 

1  Va£a/7z   bhindati.     To    break    silence    by   speaking-.     See 
Mahavagga  IV,  1,3,  where  it  makes  good  sense. 

2  Arawi-sahitaw,  on  which  Buddhaghosa  merely  says  arawi- 
sahite  sati  aggiw  katuw  pi  va//ati.     In  the  Gataka  Commentary 
(I,  212,  ed.  Fausboll)  we  have  the  phrase  ararci-sahitaw  niha- 
ritva  aggi/ft  karonti.      At  p.  34  of  the  Assalayana  Sutta  (ed. 
Pischel)  we  hear  of  there  being  an  upper  and  lower  stick  to  the 
arawi ;  and  at  p.  53  of  the  Milinda  Pawha  (ed.  Trenckner)  we  find 
the  same  upper  and  lower  sticks,  the  thong  by  which  to  turn  the 
latter,  and  the  piece  of  rag  for  tinder  mentioned  as  the  constituent 
parts  of  this  ancient  means  of  producing  fire.     The  expression  in 
the  text  is  probably  a  collective  term  for  the  whole  of  these. 


VIII, 6, 2.    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    293 

'  No,  friends,  we  have  not/ 

'  Have  you,  Sirs,  got  water  for  washing  ?' 

'  No,  friends,  we  have  not.' 

*  Have  you,  Sirs,  got  fire  ?' 
'  No,  friends,  we  have  not.' 

'  Have  you,  Sirs,  got  sticks  and  tinder  for  pro- 
ducing fire  ?' 

'  No,  friends,  we  have  not.' 

'  With  what  (constellation  is  the  moon  now  in) 
conjunction?' 

*  That,  friends,  we  do  not  know.' 
'  Which  direction  is  this  ?' 

'  That,  friends,  we  do  not  know.' 

[On  hearing  these  answers]1,  the  thieves  said, 
'  These  are  thieves.  These  men  are  no  Bhikkhus.' 
And  they  beat  them,  and  went  away. 

The  Bhikkhus  told  this  matter  to  the  Bhikkhus. 
The  Bhikkhus  told  it  to  the  Blessed  One.  Then 
the  Blessed  One,  on  that  occasion  and  in  that  con- 
nection, after  delivering  a  religious  discourse,  said  to 
the  Bhikkhus  : 

*  Therefore,  O  Bhikkhus,  do  I  establish  a  rule  of 
conduct  for  Bhikkhus  dwelling  in  the  woods,  accord- 
ing to  which  they  are  to  behave  themselves  therein. 

2.  '  A  Bhikkhu,  O  Bhikkhus,  who  is  dwelling  in 
the  woods,  should  rise  betimes,  place  his  bowl  in  the 
bag2,  hang  it  over  his  shoulder,  arrange  his  upper 
robe  over  his  back  (over  both  shoulders)3,  get  on 

1  They  are  all  repeated  in  the  text. 

2  Thavika.     This  is  possibly  one  of  the  bags  referred  to  in  the 
permission  granted  by  Mahavagga  VIII,  20,  but  it  was  only  to  be' 
used  when  the  bowl  had  to  be  carried  a  long  distance,  and  not 
when  passing  through  a  village.     (See  the  beginning  of  the  next 
section.) 

3  JHvaraw   khandhe   katva:    either  in  contradistinction  to 


294  JJTULLAVAGGA.  VIII,  6, 3. 

his  sandals,  put  the  utensils  of  wood  and  earthen- 
ware in  order,  close  the  doorway  and  lattice,  and 
then  leave  his  lodging-place. 

'When  he  perceives  that  he  is  about  to  enter  a 
village,  he  should  take  off  his  sandals,  turn  them 
upside  down1,  beat  them  to  get  the  dust  out,  put 
them  into  a  bag,  hang  it  over  his  shoulder,  put  on 
his  waistcloth  [and  so  on  as  laid  down  for  a 
Bhikkhu  entering  the  village  for  alms  above,  VIII, 
5,  2,  paragraph  i,  to  the  end]. 

3.  '  On  leaving  a  village  he  should  put  the  bowl 
into  its  bag,  hang  it  over  his  shoulder,  roll  his  robes  up, 
put  them  on  his  head2,  get  on  his  sandals,  and  then  go. 

'A  Bhikkhu  living  in  the  woods,  O  Bhikkhus, 
should  keep  drinking-water,  and  water  for  washing, 
and  fire,  and  drill  sticks  and  tinder,  and  walking 
staves  ready.  He  should  learn  the  stations  (of  the 
moon)  in  the  constellations,  either  in  the  whole  or  in 
part,  and  he  should  know  the  directions  of  the  sky. 

'  This,  O  Bhikkhus,  is  the  rule  of  conduct  that 
I  lay  down  for  Bhikkhus  dwelling  in  the  woods, 
according  to  which  they  should  behave  themselves 
therein/ 


7. 

i.  Now  at  that  time  a  number  of  Bhikkhus 
carried  on  robe-making  in  the  open  air.  The 
AVzabbaggiya  Bhikkhus  beat  their  bedding  to  get 


£ivara;#  katva  (on  which  question  there  is  a  great 
division  among  modern  Buddhists.  Compare  Rh.  D.'s  note  on  the 
Maha-parinibbana  Sutta  VI,  47),  or  possibly  '  put  it  in  a  roll  on  his 
back.' 

1  On  this  expression,  see  above,  VIII,  i,  2. 
See  Mahavagga  VIII,  13,  i. 


2 


VIII,  7, 2.    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.    295 

the  dust  out  in  the  open  space l  to  windward  of 
them,  and  covered  the  Bhikkhus  (who  were  at 
work)  with  dust. 

The  moderate  Bhikkhus  murmured,  &c told 

the  Blessed  One,  &c and  he  said  to  the  Bhik- 
khus: 

*  Therefore,  O  Bhikkhus,  do  I  establish  a  rule  of 
conduct  for  the  Bhikkhus  in  respect  of  lodging- 
places,  according  to  which  they  are  to  behave  them- 
selves in  respect  thereof. 

2.  'In  whatever  Vihara  he  is  staying,  if  that 
Vihara  is  dirty,  he  should,  if  he  can,  make  it  clean. 
When  cleaning  the  Vihara,  he  should  first  take  out 
his  bowl  and  his  robe  and  the  mat  used  for  sitting 
upon,  and  the  bolster  and  pillows,  and  put  them 
down  on  one  side.  Taking  the  bed-frame  down 
(from  its  stand),  he  should  carry  it  out  [and  so  on  as 
in  VIII,  i,  2,  down  to  the  end]2. 

/He  should  not  beat  the  bedding  to  get  the  dust 
out  close  to  the  Bhikkhus,  or  to  the  Vihara,  or  to 
the  drinking-water,  or  to  the  water  for  washing,  or 
in  the  open  space  (in  front  of  the  Vihara)  to  wind- 
ward of  it  or  the  Bhikkhus,  but  to  leeward. 

1  A  fig  an  a.     This  is  not  '  courtyard,'  as  Childers  renders  it,  but 
a  part  of  the  Arama,  immediately  in  front  of  the  hut  or  Vihara, 
which  is  kept  as  an  open  space,  and  daily  swept.     The  Sinhalese 
name  for  it  is  midula;  there  those  who  sleep  in  the  hut  spend  the 
greater  part  of  the  day,  and  not  even  grass  is  allowed  to  grow  upon 
it.     The  term  is  a  very  common  one,  and  its  meaning  is  not  doubt- 
ful.    Compare  the  Gataka  book,  I,  124,  151,  421;  II,  249,  250, 
345.     Ekahganaw  bhavati,  at  ibid.  I,  53,  12,  is  to  become  one 
open  space,  as  ekanganaw  karoti  at  II,  357,  is  to  clear  a  forest, 
and  turn  it  into  an  open  space. 

2  The  order  is  slightly  different,  but  all  the  details  are  the  same. 
The  only  addition  is  that  in  speaking  of  taking  out  the  floor  covei- 
ings,  he  is  directed  to  notice  where  they  lay. 


296  tfULLAVAGGA.  VIII,  7,  4. 

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

4.  *  If  he  is  dwelling  in  the  same  Vihara  with  an 
older   (Bhikkhu),    no    recitation    should    be    given, 
nor    examination   held,  nor  exhortation   made,   nor 
Dhamma  spoken1  (to  a  pupil),  without  leave  being 
asked  of  the  senior.     Nor  should  a  lamp  be  lighted 
or  extinguished,  nor  the  lattices  opened  or  closed, 
without  his  leave. 

'If  he  is  walking  up  and  down  on  the  same 
A'ankama  with  an  older  (Bhikkhu),  then  he  should 
turn  back  at  the  spot  where  his  senior  turns  back; 
and  he  should  not  touch  his  senior  even  with  the 
corner  of  his  robe. 

'  This,  O  Bhikkhus,  is  the  rule  of  conduct  that  I 
lay  down  for  the  Bhikkhus  in  respect  of  lodging- 
places,  according  to  which  they  are  to  behave  them- 
selves therein.' 


8. 

i.  Now  at  that  time  the  .Oabbaggiya  Bhikkhus, 
on  being  hindered  by  the  senior  Bhikkhus  in  (their 
use  of)  the  hot  bath-room,  out  of  spite  piled  up  a 
quantity  of  sticks  (in  the  fireplace),  set  fire  to  them, 
closed  up  the  doorway,  and  sat  down  in  the  door- 
way. The  Bhikkhus,  scorched  by  the  heat,  and 
not  being  allowed  a  way  out,  fell  down  in  a  faint. 

The  sober  Bhikkhus  murmured,  &c told 

the  Blessed  One,  &c He  said  to  the  Bhik- 

1  All  the  preceding  expressions  have  occurred  at  Mahavagga  1, 
26,  i ;  see  also  32,  i,  and  38,  6. 


VIII,  8,  2.    REGULATIONS  AS  TO  DUTIES  OF  BHIKKHUS.  297 

khus,  '  No  one,  O  Bhikkhus,  is  to  [do  so].     Whoso- 
ever does,  shall  be  guilty  of  a  dukka/a. 

2.  '  Therefore,  O  Bhikkhus,  do  I  establish  a  rule 
of  conduct  for  the  Bhikkhus,  in  respect  of  the  hot 
bath-room x,  according  to  which  they  ought  to 
behave  themselves  therein. 

*  Whosoever  first  enters  the  bath-room,  if  ashes 
have  accumulated  (in  the  fireplace)  should  throw  the 
ashes  out.     If  the  hot  bath-room,  or  its  prepared 
flooring,  or   the  cell,  or  the    ante-chamber   of  the 
bath,  or  the    cooling-room,  or   the  hall   are    dirty, 
they   should   be   swept.      The    chunam    should   be 
pounded,  the  clay  moistened  with  water,  and  water 
poured  into  the  water-jar. 

1  When  entering  the  hot  bath-room,  the  face 
should  be  smeared  over  with  clay,  and  the  person 
well  covered  up  in  front  and  behind  before  enter- 
ing. A  seat  is  not  to  be  taken  so  as  to  hustle  the 
senior  Bhikkhus,  and  junior  Bhikkhus  are  not  to  be 
ousted  from  their  seats.  If  possible,  shampooing  is 
to  be  performed  for  the  senior  Bhikkhus  in  the  hot 
bath-room. 

*  When  leaving  the  hot  bath-room,  the  chair  (that 
has  been  used  to  sit  on  before  the  fire)  should  be 
carried  off,  and  the  person  well  covered  up  before 
and  behind  before  leaving.     If  possible,  shampooing 
is  to  be  performed  for  the  senior  Bhikkhus  in  the 
water  also. 

*  A  bath  is  not  to  be  taken  in  front  of  the  senior 
Bhikkhus,  nor  above  them.     One  who  has  bathed 


1  (rantaghara,  not  simply  bath-room,  but  room  in  which  hot 
or  steam  baths  were  taken.  Most  of  the  following  expressions 
occur  in  Mahavagga  I,  25,  12,  or  above  at  V,  14,  3. 


298  tfULLAVAGGA.  VIII,  9-14. 

and  is  getting  up  out  (of  the  water)  is  to  make  way 
for  one  who  is  getting  down  into  the  water. 

'  Whoso  comes  last  out  of  the  hot  bath-room  is  to 
wash  it,  if  it  be  dirty ;  to  wash  the  vessel  in  which 
the  clay  is  kept,  to  put  the  chairs  used  in  the  hot 
bath-room  in  order,  to  extinguish  the  fire,  to  close 
up  the  doorway,  and  then  come  out. 
.  *  This,  O  Bhikkhus,  is  the  rule  of  conduct  which 
I  lay  down  for  the  Bhikkhus,  in  respect  of  the  hot 
bath-room,  according  to  which  they  are  to  behave 
themselves  therein.' 


9  and  10. 

[These  chapters  deal  with  the  manner  of  using 
the  privies,  and  other  sanitary  arrangements  de- 
scribed in  V,  35,  where  see  our  note.] 


11,  12,  13,  and  14. 

[These  chapters  simply  repeat,  word  for  word, 
Mahavagga  I,  25,  14-24;  I,  26,  i-n;  I,  32>  3; 
and  I,  33  respectively.] 


Here  ends  the  Eighth  Khandhaka,  containing 
the  Rules  for  Conduct. 


IX,  i,  i.     ON  EXCLUSION  FROM  THE  PATIMOKKHA.          299 


NINTH    KHANDHAKA. 

ON  EXCLUSION  FROM  THE  PATIMOKKHA  CEREMONY. 

1. 

i.  Now  at  that  time  the  Blessed  One  was  staying 
at  Savatthi,  in  the  Eastern  Arama,  the  mansion  of 
the  mother  of  Migara.  And  at  that  time,  it  being 
Uposatha  Day,  the  Blessed  One  was  seated  in  the 
midst  of  the  Bhikkhu-sawgha.  And  the  venerable 
Ananda,  when  the  night  was  far  spent,  when  the 
first  watch  was  passing  away,  arose  from  his  seat, 
arranged  his  robe  over  one  shoulder,  and  stretching 
out  his  joined  hands  towards  the  Blessed  One,  said 
to  the  Blessed  One  : 

1  The  night,  Lord,  is  far  spent.  The  first  watch 
is  passing  away.  For  a  long  time  has  the  Bhikkhu- 
sa;^gha  been  seated  here.  Let  my  lord  the  Blessed 
One  recite  to  the  Bhikkhus  the  Patimokkha.' 

When  he  had  thus  spoken,  the  Blessed  One  re- 
mained silent.  And  a  second  time,  when  the  second 
watch  was  passing  away  [he  made  the  same  request 
with  the  same  result].  And  a  third  time,  when  the 
third  watch  had  begun,  and  the  dawn  was  breaking1 
[he  made  the  same  request]. 

'  The  assembly,  Ananda,  is  not  pure2.' 

1  Nandimukhiya  rattiya  ti  aruwadhata-kale  piti-mukha  viya 
ratti  khayati  ten'  aha  nandimukhiya  ti  (B.).     See  also  our  note  on 
this  at  Mahavagga  VIII,  13,  i. 

2  That  is,  there  is  some  one  present  who  is  disqualified  by  some 


30O  JSTJLLAVAGGA.  IX,  I,  2. 

2.  Then  the  venerable  Maha  Moggallana 
thought,  '  What  individual  can  the  Blessed  One 
be  referring  to  in  that  he  says,  "  The  assembly, 
Ananda,  is  not  pure.'"  And  the  venerable  Maha 
Moggallana  considered  the  whole  Bhikkhu-sawgha, 
penetrating  their  minds  with  his.  Then  the  vener- 
able Maha  Moggallana  perceived  who  was  that  in- 
dividual,— evil  in  conduct,  wicked  in  character,  of 
impure  and  doubtful l  behaviour,  not  a  Samara 
though  he  had  taken  the  vows  of  one,  not  a  re- 
ligious student  though  he  had  taken  the  vows  of 
one,  foul  within,  full  of  cravings,  a  worthless 
creature, — who  had  taken  his  seat  amongst  the 
Bhikkhu-sawgha.  On  perceiving  which  it  was,  he 
went  up  to  that  individual,  and  said  to  him, 
'  Arise,  Sir !  The  Blessed  One  has  found  you  out. 
There  can  be  no  communion2  between  you  and  the 
Bhikkhus!' 

When  he  had  thus  spoken,  that  man  kept  silence. 
And  a  second  and  a  third  time  the  venerable  Maha 
Moggallana  addressed  to  him  [the  same  words,  and 
with  the  same  result].  Then  the  venerable  Maha 
Moggallana  took  that  man  by  the  arm  and  made 
him  go  out  beyond  the  porch  3,  and  bolted  the  door, 

fault  from  taking  part  in  the  proceedings,  which  would  therefore  be 
invalid. 

1  Sawkassara.     See  the  passages  quoted  by  Dr.  Morris  in  the 
introduction  to  his  edition  of  the  Ahguttara  (pp.  viii,  ix),  though 
we  cannot  accept  his  conclusions.     We  may  add  that  the  Tibetan 
rendering  of  Dhammapada  312,  given  in  Rockhill's  '  Udana-varga/ 
p.  49,  from  which  we  might  expect  some  help,  throws  no  light  on  the 
exact  meaning  of  the  word,  the  translator  contenting  himself  with 
an  ambiguous  phrase. 

2  Sawvaso.     See  Mahavagga  I,  79,  2,  and  ^Tullavagga. 

3  On  these  expressions,  see  the  notes  above,  V,  14,  3,  in  accord- 
ance with  which  we  should  read  here,  in  the  text  su/fci,  for 


IX,  I,  3.       ON  EXCLUSION  FROM  THE  PA TIMOKKHA.        30! 

and  went  up  to  the  place  where  the  Blessed  One 
was,  and  said  to  him,  '  Lord,  I  have  made  that  man 
go  out.  The  assembly  is  now  undefiled.  May  my 
lord  the  Blessed  One  recite  the  Patimokkha  to  the 
Bhikkhus.' 

'  How  astonishing  and  curious  a  thing  it  is,  Mog- 
gallana,  that  that  foolish  fellow  should  have  waited 
up  to  the  very  point  when  he  had  to  be  taken  by 
the  arm/ 

3.  And  the  Blessed  One  said  to  the  Bhikkhus  : 
1  There  are,  O  Bhikkhus,  in  the  great  ocean,  then, 
eight  astonishing  and  curious  qualities,  by  the  con- 
stant perception  of  which  the  mighty  creatures  take 
delight  in  the  great  ocean.  And  what  are  the 
eight?  . 

'  The  great  ocean,  O  Bhikkhus,  gets  gradually 
deeper,  slope  following  on  slope,  hollow  succeeding 
hollow,  and  the  fall  is  not  precipitously  abrupt1. 
This  is  the  first  [of  such  qualities] 2. 

'  Again,  O  Bhikkhus,  the  great  ocean  remains  of 
the  same  nature  3,  and  passes  not  beyond  the  shore. 
This  is  the  second  [of  such  qualities]. 

6  Again,  O  Bhikkhus,  the  great  ocean  will  not 
brook  association  with  a  dead  corpse.  Whatsoever 
dead  corpse  there  be  in  the  sea,  that  will  it — and 
quickly — draw  to  the  shore,  and  cast  it  out  on  the 
dry  ground  4.  This  is  the  third  [of  such  qualities]. 

'  Again,  O  Bhikkhus,  all  the  great  rivers — that  is 
to  say,  the  Gaiiga,  the  Yamuna,  the  A/£iravati,  the 


1  Na  ayataken'  eva.     See  A'ullavagga  V,  3,  i,  and  V,  17,  2. 

2  Paragraph    i   is  here,  and  in  the  succeeding  paragraphs,  re- 
peated in  full. 

5  T^ita-dhammo,  'has  characteristics  which  are  stable.' 
4  For  ussareti  read  ussadeti.     See  our  note  on  VI,  n,  3. 


302  tfULLAVAGGA.  IX,  i,  4. 

Sarabhu,  and  the  Mahi — they,  when  they  have 
fallen  into  the  great  ocean,  renounce  their  names 
and  lineage,  and  are  reckoned  thenceforth  as  the 
great  ocean.  This  is  the  fourth  [of  such  qualities]. 

'  Again,  O  Bhikkhus,  though  all  the  streams  in 
the  world  flow  on  till  they  reach  the  great  ocean, 
and  all  the  waters  of  the  sky  fall  into  it,  yet  does  it 
not  thereby  seem  to  be  the  more  empty  or  more 
full.  This  is  the  fifth  [of  such  qualities]. 

'  Again,  O  Bhikkhus,  the  great  ocean  has  only 
one  taste,  the  taste  of  salt.  This  is  the  sixth  [of 
such  qualities]. 

'  Again,  O  Bhikkhus,  the  great  ocean  is  full  of 
gems,  of  gems  of  various  kinds ;  among  which  are 
these  gems — that  is  to  say,  the  pearl,  the  diamond, 
the  catseye,  the  chank,  rock,  coral,  silver,  gold,  the 
ruby,  and  the  cornelian l.  This  is  the  seventh  [of 
such  qualities]. 

*  Again,  O  Bhikkhus,  the  great  ocean  is  the 
dwelling-place  of  mighty  beings,  among  which  are 
these — that  is  to  say,  the  Timi,  the  Timingala,  the 
Timitimirigala,  the  Asuras,  the  Nagas,  and  the  Gan- 
dhabbas.  There  are  in  the  great  ocean  creatures 
so  constituted  that  they  stretch  from  one  to  five 
hundred  leagues2.  This  is  the  eighth  [of  such 
qualities]. 

4.  *  And  just  in  the  same  way,  O  Bhikkhus,  there 
are  in  this  doctrine  and  discipline  eight  marvellous 
and  wonderful  qualities,  by  the  constant  perception 


1  On  these  gems,  compare  Rh.  D.'s  note  on  the  Maha-sudassana 
Sutta  I,  4,  in  '  Buddhist  Suttas  from  the  Pali/  pp.  249,  250. 

2  On  this  belief,  compare  above,  VII,  2,  2,  of  land  creatures, 
where  the  same  term,  attabhava,  is  used. 


IX,  i,  4.   ON  EXCLUSION  FROM  THE  PATIMOKKHA.   303 

of  which  the  Bhikkhus  take  delight  in  this  doctrine 
and  discipline.     What  are  the  eight  ? 

*  Just,  O  Bhikkhus,  as  the  great  ocean  gets 
gradually  deeper,  slope  following  on  slope,  hollow 
succeeding  hollow,  and  the  fall  is  not  precipitately 
abrupt — just  so,  O  Bhikkhus,  in  this  doctrine  and 
discipline  is  the  training  a  gradual  one,  work  follow- 
ing on  work,  and  step  succeeding  step ;  and  there  is 
no  sudden  attainment  to  the  insight  (of  Arahat- 
ship)  *.  This  is  the  first  [of  such  qualities]. 

'  Just,  O  Bhikkhus,  as  the  great  ocean  remains  of 
the  same  nature,  and  passes  not  beyond  the  shore- 
just  so,  O  Bhikkhus,  is  the  body  of  precepts  which  I 
have  established  for  those  who  are  hearers  of  my 
word,  and  which  they,  their  lives  long,  do  not  pass 
beyond.  This  is  the  second  [of  such  qualities]. 

'Just,  O  Bhikkhus,  as  the  great  ocean  will  not 
brook  association  with  a  dead  corpse  ;  but  whatso- 
ever dead  corpse  there  be  in  the  sea  that  will  it— 
and  quickly — draw  to  the  shore,  and  cast  it  out  upon 
the  dry  land — just  so,  O  Bhikkhus,  if  there  be  any 
individual  evil  in  conduct,  wicked  in  character,  of 
impure  and  doubtful  behaviour,  not  a  Samara 
though  he  have  taken  the  vows  of  one,  not  a  re- 
ligious student  though  he  have  taken  the  vows  of 
one,  foul  within,  full  of  cravings,  a  worthless 
creature ;  with  him  will  the  Sa^gha  brook  no  asso- 
ciation, but  quickly,  on  its  meeting  together,  will  it 
cast  him  out.  And  what  though  that  man  should 
himself  be  seated  in  the  midst  of  the  Bhikkhu- 
sawgha,  verily,  both  is  he  afar  off  from  the  Sawgha, 


1  Annd-pa/ivedho.     On  the  use  of  a?1na,  standing  alone,  in 
this  sense,  see  the  note  above  on  Mahavagga  V,  i,  19. 


304  A'ULLAVAGGA.  IX,  I,  4. 


and   the  Sawgha  from  him.     This  is  the  third  [of 
such  qualities]. 

'Just,  O  Bhikkhus,  as  the  great  rivers — that  is  to 
say,  the  Ganga,  the  Yamuna,  the  A/£iravati,  the 
Sarabhu,  and  the  Mahl — when  they  have  fallen 
into  the  great  ocean,  renounce  their  name  and 
lineage  and  are  thenceforth  reckoned  as  the  great 
ocean — just  so,  O  Bhikkhus,  do  these  four  castes— 
the  Khattiyas,  the  Brahmans,  the  Vessas,  and  the 
Suddas — when  they  have  gone  forth  from  the  world 
under  the  doctrine  and  discipline  proclaimed  by  the 
Tathagata,  renounce  their  names  and  lineage, 
and  enter  into  the  number  of  the  Sakyaputtiya 
Samaras.  This  is  the  fourth  [of  such  qualities]. 

'  Just,  O  Bhikkhus,  as»  though  all  the  streams  in 
the  world  flow  on  till  they  reach  the  great  ocean, 
and  all  the  waters  of  the  sky  fall  into  it,  yet  does  it 
not  seem  thereby  to  be  either  more  empty  or  more 
full — just  so,  O  Bhikkhus,  though  many  Bhikkhus 
pass  entirely  away  in  that  kind  of  passing  away 
which  leaves  not  a  trace  behind,  yet  does  not  [the 
Sawgha]  thereby  seem  to  be  either  more  empty  or 
more  full.  This  is  the  fifth  [of  such  qualities]. 

'Just,  O  Bhikkhus,  as  the  great  ocean  has  only 
one  taste,  the  taste  of  salt — just  so,  O  Bhikkhus, 
has  this  doctrine  and  discipline  only  one  flavour, 
the  flavour  of  emancipation.  This  is  the  sixth  [of 
such  qualities]. 

'  Just,  O  Bhikkhus,  as  the  great  ocean  is  full  of 
gems,  of  gems  of  various  kinds — that  is  to  say,  the 
pearl,  the  diamond,  the  catseye,  the  chank,  rock, 
coral,  silver,  gold,  the  ruby,  and  the  cornelian — just 
so,  O  Bhikkhus,  is  this  doctrine  and  discipline  full 
of  gems,  of  gems  of  various  kinds,  among  which  are 


IX,  i,  4.       ON  EXCLUSION  FROM  THE  PATIMOKKHA.        305 

these  gems, — that  is  to  say,  the  four  Earnest  Medi- 
tations, the  fourfold  Great  Struggle,  the  four  Roads 
to  Iddhi,  the  five  Moral  Powers,  the  five  Moral 
Senses,  the  seven  kinds  of  Wisdom,  and  the  noble 
eightfold  Path.  This  is  the  seventh  [of  such 
qualities]. 

'Just,  O  Bhikkhus,  as  the  great  ocean  is  the  dwell- 
ing-place of  mighty  beings,  among  which  are  the 
Timi,  the  Timihgala,  the  Timitimihgala,  the  Asuras, 
the  Nagas,  and  the  Gandhabbas;  just  as  there  are  in 
the  great  ocean  creatures  so  constituted  that  they 
stretch  from  one  to  five  hundred  leagues — just  so, 
O  Bhikkhus,  is  this  doctrine  and  discipline  the  resort 
of  mighty  beings,  among  whom  are  he  who  has  en- 
tered the  First  Path  (the  converted  man,  the  Sota- 
panno)  and  he  who  has  realised  the  fruit  thereof,  he 
who  has  entered  the  Second  Path  (the  Sakadagamin) 
and  he  who  has  realised  the  fruit  thereof,  he  who  has 
entered  the  Third  Path  (the  Anagamin)  and  he  who 
has  realised  the  fruit  thereof,  the  Arahat,  and  he 
who  has  realised  the  fruit  of  Arahatship.  This  is 
the  eighth  [of  such  qualities]. 

'  These,  O  Bhikkhus,  are  the  eight  marvellous 
and  wonderful  qualities  in  this  doctrine  and  dis- 
cipline by  the  constant  perception  of  which  the 
Bhikkhus  take  delight  therein.' 

And  the  Blessed  One,  on  perceiving  that  matter, 
gave  forth  at  that  time  this  ecstatic  utterance  : 

'  The  rain  falls  heavily  on  that  which  is  covered, 
not  upon  that  which  is  revealed. 

'  Reveal,  therefore,  what  thou  hast  concealed, 
and  the  rain  shall  touch  thee  not  V 

1  This  enigmatical  saying  amounts  apparently  to   this :  '  As  a 
usual  thing,  no  doubt,  the  rain  falls  not  on  that  which  is  covered 
[20]  X 


306  JTULLAVAGGA.  IX,  2,  I. 

2. 

i.  Now  the  Blessed  One  addressed  the  Bhikkhus, 
and  said  :  '  Now  henceforth  I,  O  Bhikkhus,  will  not 
hold  Uposatha,  nor  recite  the  Patimokkha ;  let  you 
yourselves,  O  Bhikkhus,  henceforth  hold  Uposatha 
and  recite  the  Patimokkha.  It  is,  O  Bhikkhus, 
an  impossible  thing  and  an  inexpedient  that  the 
Tathagata  should  hold  Uposatha  and  recite  the 
Patimokkha  before  an  assembly  which  is  not  pure. 
And  the  Patimokkha,  O  Bhikkhus,  is  not  to  be 
listened  to  by  one  who  has  committed  an  offence. 
Whosoever  shall  so  listen  to  it,  shall  be  guilty  of  a 
dukka/a.  I  allow  you,  O  Bhikkhus,  for  whomso- 
ever shall  listen  to  the  Patimokkha  at  a  time  when 
he  is  guilty,  to  interdict  for  him  the  Patimokkha1. 

'And  thus,  O  Bhikkhus,  is  it  to  be  interdicted. 
On  the  day  of  Uposatha,  on  the  fourteenth  or  fif- 
teenth day  of  the  month,  and  at  a  time  when  that 
individual  is  present,  thus  shall  it  be  proposed  in  the 
midst  of  the  Sawgha  : 

'  "  Let  the  venerable  Sa^gha  hear  me.  Such  and 
such  an  individual  is  guilty  of  an  offence.  For  him 

with  a  roof;  but  in  morals  it  is  precisely  where  there  is  already  a 
fault  concealed,  unconfessed,  that  new  faults  rain  in  upon  him  who 
adds  deceit  to  his  fault.'  Buddhaghosa  says,  .A^annaw  ativas- 
satiti  apattiw  apa^itva  pa/i/£/£Mdento  annzm  navaw  apattiw 
apag^atiti  idam  eta#z  sandhaya  vuttaw.  Viva/a/rz  nativassatiti 
apattiw  apa^itva  vivaranto  znuzm  n'  apa^atiti  idaw  etaw  san- 
dhaya vuttaw. 

1  Patimokkhaw  /^apetu#z :  exactly  analogous  to  pavarawaw 
Mapetuw  at  Mahavagga  IV,  16,  2.  H.  O.  has  already  pointed 
out  (in  his  '  Buddha/  p.  381,  note  2)  that  we  have  evidently  here  a 
later  innovation.  The  whole  frame  of  the  Patimokkha  shows  that 
it  was  at  first  intended  that  a  guilty  Bhikkhu  should  confess  his 
offence  during  the  recitation,  if  he  had  not  done  so  before. 


IX,  3,  2.       ON  EXCLUSION  FROM  THE  PATIMOKKHA.        307 

do  I  interdict  the  Patimokkha  to  the  effect  that  it 
shall  not  be  recited  when  he  is  present.  The  Pati- 
mokkha is  accordingly  interdicted." 


3. 

1.  Now  at  that  time  the  A^abbaggiya  Bhikkhus 
thinking,    'No    one    knows    that    we    are    guilty/ 
listened  to  the  Patimokkha.     The  Thera  Bhikkhus, 
who  understood  the  thoughts  of  other  men,  told  the 
Bhikkhus,  saying,  *  Such  and  such  a  one,  Sirs,  and 
such  and  such  a  one,  AVzabbaggiya  Bhikkhus,  think- 
ing, "  No  one  knows  that  we  are  guilty,"  are  listening 
to  the  Patimokkha.' 

When  the  .Oabbaggiya  Bhikkhus  heard  that, 
they,  thinking  *  the  good  Bhikkhus  will  (otherwise) 
first  interdict  the  Patimokkha  to  us,'  interdicted  the 
Patimokkha  to  the  Bhikkhus  who  were  pure  and 
innocent  before  (they  had  time  to  do  so  to  them), 
and  this  without  ground  and  without  cause. 

Those  Bhikkhus  who  were  moderate  murmured, 
&c.,  ....  (as  usual,  down  to)  told  the  matter  to 
the  Blessed  One. 

'  Is  it  true,  O  Bhikkhus,  that  the  jOabbaggiya 
Bhikkhus  have  [acted  thus]  ? ' 

'It  is  true,  Lord!' 

Then  he  rebuked  them,  and  when  he  had  de- 
livered a  religious  discourse,  he  said :  '  The  Pati- 
mokkha is  not,  O  Bhikkhus,  to  be  interdicted  to 
pure  and  innocent  Bhikkhus  without  ground  and 
without  cause.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/fa. 

2.  *  There  is  one  kind  of  inhibition  of  the  Pati- 
mokkha,   O    Bhikkhus,   which    is    illegal,    and   one 

X  2 


308  tfULLAVAGGA.  IX,  3,  3. 

which  is  legal.  There  are  two  .  .  .  . ,  three  .  .  .  . , 
four  (&c.,  up  to)  ten  kinds  of  inhibition  of  the  Pati- 
mokkha  which  are  illegal,  and  one,  two  (&c.,  up  to) 
ten  which  are  legal. 

3.  'Which  is  the  one  kind  of  inhibition  of  the 
Patimokkha  which  is  illegal  ?  When  one  inhibits 
the  Patimokkha  for  a  breach  of  morality  without 
ground.  This  is  the  one  kind,  &c. 

'  And  which  is  the  one  kind  of  inhibition  of  the 
Patimokkha  which  is  legal  ?  When  one  inhibits  the 
Patimokkha  for  a  breach  of  morality  with  good 
ground.  This  is  the  one  kind,  &c. 

*  And  which  are  the  two  kinds  of  inhibition  of  the 
Patimokkha  which  are  illegal  ?     When  one  inhibits 
the  Patimokkha  for  a  breach  of  morality,  or  for  an 
offence  against  conduct,  and  each  of  them  without 
ground.     These  are  the  two  kinds,  &c. 

*  And  which  are  the  two  kinds  of  inhibition  of  the 
Patimokkha  which  are  legal  ?     When  one  inhibits 
the  Patimokkha  for  a  breach  of  morality,  and  for  an 
offence  against  conduct,  and  each  of  them  with  good 
ground.     These  are  the  two  kinds,  &c. 

1  And  which  are  the  three  kinds,  &c.  ?  [as  the  last 
two,  adding  "  offence  against  doctrine."] 

'  And  which  are  the  four  kinds,  &c.  ?  [as  the  last, 
adding  "  offence  against  the  right  mode  of  live- 
lihood."] 

*  And  which  are  the  five  kinds  of  inhibition  of  the 
Patimokkha  which  are  illegal  ?     When  one  inhibits 
the  Patimokkha  for  a  Para^ika,  or  for  a  Sa;^gha- 
disesa,  or  for  a  Pa/£ittiya,  or  for  a  Pa/idesanlya, 
or    for    a    Dukka/a,    and   each    of  them   without 
ground.     These  are  the  five  kinds,  &c. 

'  And  which  are  the  five  kinds  of  inhibition  of  the 


IX,  3,  3'       ON  EXCLUSION  FROM  THE  PATIMOKKHA.        309 

Patimokkha  which  are  legal  ?     [Same  as  the  last, 
"  with  good  ground."] 

'  And  which  are  the  six  kinds  of  inhibition  of  the 
Patimokkha  which  are  illegal  ?  When  one  inhibits 
the  Patimokkha  for  an  offence  against  morality  .... 
conduct  ....  doctrine1  ....  without  ground,  the 
offence  being  one  of  omission — when  one  inhibits  the 
Patimokkha  for  an  offence  against  morality  ....  con- 
duct ....  doctrine  ....  without  ground,  the  offence 
being  one  of  commission 2.  These  are  the  six,  &c. 

'And  which  are  the  six  kinds  of  inhibition  of  the 
Patimokkha  which  are  legal  ?  [Same  as  the  last, 
"  with  good  ground."] 

'  And  which  are  the  seven  kinds  of  inhibition  of 
the  Patimokkha  which  are  illegal  ?  When  one  in- 
hibits the  Patimokkha  for  a  Para^ika,  or  for  a 
Sawghadisesa,  or  for  a  Thulla/£/£aya,  or  for  a 
Pa/£ittiya,  or  for  a  Pa/idesaniya,  or  for  a  Duk- 
ka/a,  or  for  a  Dubbhasita,  and  each  of  them  with- 
out ground.  These  are  the  seven  kinds,  &c. 

'And  which  are  the  seven  kinds  of  inhibition  of 
the  Patimokkha  which  are  legal  ?  [Same  as  the 
last,  "  with  good  ground/'] 

'And  which  are  the  eight  kinds  of  inhibition  of 
the  Patimokkha  which  are  illegal  ?  [The  same  as 
the  six,  adding  "  offence  against  the  right  means  of 
livelihood."] 

1  The  paragraph  is  repeated  in  the   section  full  for  each    of 
these  cases. 

2  Kata  ....  akata  ....  katakata  we  have  rendered  here 
and  below  as  offence  of  omission — of  commission — of  both,  as 
seems  imperatively  demanded  by  the  context.     Buddhaghosa,  how- 
ever, says,  Akataya  ti  tena  puggalena  sa  vipatti  kata  va  hotu  akata 
va  patimokkha-Mapanakassa  samia  amulika-vasena  amulika  hoti. 
Katakataya  ti  kataw  fa  akataw  fa  ubhayaw  gahetva  vuttaw. 


3  TO  tfULLAVAGGA.  IX,  3,  3. 

'And  which  are  the  nine  kinds  of  inhibition  of 
the  Patimokkha  which  are  illegal  ....  legal  ?  [The 
same  as  the  six,  adding  for  each  kind  of  offence, 
"  the  offence  being  one  both  of  omission  and  of 
commission."] 

'And  which  are  the  ten  kinds  of  inhibition  of 
the  Patimokkha  which  are  illegal  ?  When  (a 
Bhikkhu)  who  has  been  guilty  of  a  Para^ika  is  not 
seated  in  that  assembly x, — when  no  discussion  is 
still  going  on  (in  the  assembly)  as  to  a  Para^ika 
offence  (supposed  to  have  been  committed  by  a 
Bhikkhu  then  present), —  when  (a  Bhikkhu)  who 
has  abandoned  the  precepts  2  is  not  seated  in  that 
assembly, — when  no  discussion  is  still  going  on  (in 
the  assembly)  in  respect  of  (a  Bhikkhu  then  present 
having  been  charged  with)  abandoning  the  pre- 
cepts,— when  (the  person  charged)  submits  himself 
to  the  legally  prescribed  concord  (of  the  assembly)  3, 
— when  (the  person  charged)  does  not  withdraw  his 
acceptance  of  the  legally  prescribed  concord  (of  the 
assembly) 4, — when  no  discussion  is  still  going  on 
(in  the  assembly)  in  respect  of  the  withdrawal  of 
(any  member's)  acceptance  of  the  legally  (pre- 
scribed) concord  (of  the  assembly), — when  (the 
Bhikkhu  charged)  has  not  been  suspected  of  an 
offence  against  morality,  nor  seen  (to  have  com- 
mitted one),  nor  heard  (to  have  committed  one) — 
....  of  an  offence  against  conduct  —  ....  of  an 

1  This  and  the  following  phrase  are  further  enlarged  upon  in  §  4 
and  the  following  sections. 

2  See  our  note  on  Mahavagga  II,  22,  3. 

3  See  Mahavagga  X,  5,  13,  &c. 

4  Pa/£Hdiyati.     Buddhaghosa  says  here, pa/£Mdiyati  ti  puna 
katabbaw    kammaw    pa/££adiyati.     Tena    ukko/anake    pa/£ittiyaw 
apa^ati. 


IX,  3,  4-        ON  EXCLUSION  FROM  THE  PATIMOKKHA.       3  I  I 

offence  against  doctrine These  are  the  ten 

kinds,  &c. 

'  And  which  are  the  ten  kinds  of  inhibition  of  the 
Patimokkha  which  are  legal  ?  [The  same  as  the 
last,  positive  instead  of  negative.] 

4.  'And  how  (can  it  be  legally  said  that)  a 
Bhikkhu  who  has  been  guilty  of  a  Para^ika  offence 
is  seated  in  the  assembly  ? 

'  In  case,  O  Bhikkhus,  a  Bhikkhu  sees  that 
(another)  Bhikkhu  is  incurring  a  Para^ika  offence 
by  those  means,  marks,  and  signs  by  which  the  in- 
curring of  a  Para^ika  offence  is  brought  about.  Or 
in  case  a  Bhikkhu  does  not  himself  see  that 
(another)  Bhikkhu  is  incurring  a  Para^ika  offence, 
but  another  Bhikkhu  inform  the  (first-mentioned) 
Bhikkhu,  saying,  "  Such  and  such  a  Bhikkhu,  Sir, 
has  been  guilty  of  a  Para/ika  offence."  Or  in  case  a 
Bhikkhu  does  not  himself  see  that  another  Bhikkhu 
is  incurring  a  Para^ika  offence,  but  that  one  him- 
self inform  the  (first-mentioned)  Bhikkhu,  saying, 
"  I,  Sir,  have  been  guilty  of  a  Para^ika  offence/' 

'(In  either  of  these  cases),  O  Bhikkhus,  if  he 
seem  to  do  so,  the  Bhikkhu  may,  on  the  ground  of 
what  he  has  seen  and  heard  and  suspected,  bring  for- 
ward the  following  resolution  on  an  Uposatha  day, 
on  the  fourteenth  or  fifteenth  day  of  the  month,  at  a 
time  when  that  individual  is  present  in  the  midst  of 
the  Sawgha :  "  Let  the  venerable  Sawgha  hear  me. 
Such  and  such  an  individual  has  been  guilty  of  a 
Parajnka  offence.  I  interdict  for  him  the  Pati- 
mokkha, to  the  effect  that  the  Patimokkha  ought 
not  to  be  recited  at  a  time  when  he  is  present." 
That  is  a  legal  inhibition  of  the  Patimokkha. 

'If,  when  the  Patimokkha  has  been  inhibited  for 


312  tfULLAVAGGA.  IX,  3,  5. 

that  Bhikkhu,  the  assembly  should  rise  on  account 
of  any  one  or  other  of  the  Ten  Dangers l — danger 
arising  from  the  king,  or  from  thieves,  or  from  fire, 
or  from  water,  or  from  human  beings,  or  from  non- 
human  beings,  or  from  beasts  of  prey,  or  from 
creeping  things,  or  danger  of  life,  or  danger  against 
chastity — the  Bhikkhu  may,  if  he  desire  to  do  so, 
bring  forward  the  following  resolution,  either  in  that 
circle  of  residence  or  in  another  circle  of  residence, 
at  a  time  when  that  individual  is  present  in  the 
midst  of  the  assembly  :  "  Let  the  venerable  Sa^gha 
hear  me.  A  discussion  had  commenced  with  re- 
gard to  a  Para^ika  offence  of  such  and  such  a 
person,  but  that  matter  was  not  decided.  If  the 
time  seems  meet  to  the  Sawgha,  let  the  Sawgha  de- 
cide that  matter."  If  he  thus  succeed,  it  is  well.  If 
not,  then  on  an  Uposatha  day,  on  the  fourteenth  or 
fifteenth  day  of  the  month,  at  a  time  when  that 
individual  is  present  in  the  midst  of  the  Sa^gha,  let 
him  bring  forward  the  following  resolution:  "Let 
the  venerable  Sa^gha  hear  me.  A  discussion  had 
commenced  with  regard  to  a  Parafika  offence  of 
such  and  such  a  person,  but  that  matter  was  not 
decided.  I  interdict  the  Patimokkha  for  him  to  the 
effect  that  the  Patimokkha  ought  not  to  be  recited 
at  a  time  when  he* is  present."  That  is  a  legal  inhi- 
bition of  the  Patimokkha. 

5.  '  And    how   (can    it    be    legally    said    that    a 
Bhikkhu)  who  has  abandoned  the  precepts  is  seated 
in  the  assembly? ' 

[The  same  as  last,  reading  'abandoned  the  pre- 
cepts,' &c.,  for  '  Para^ika  offence/  &c.] 

6.  'And  how  (can  it  be  legally  said  that  the  person 

1  See  the  rule  laid  down  in  Mahavagga  II,  15,  4. 


IX,  4,  i.        ON  EXCLUSION  FROM  THE  PATIMOKKHA.       313 

charged)   does    not   submit  himself   to    the   legally 
(prescribed)  concord  (of  the  assembly)?' 

[Same  as  last,  reading  '  not  submit  himself  to  the 
legally  (prescribed)  concord  of  the  assembly/  &c., 
instead  of  '  abandon  the  precepts,5  &c.] 

7.  'And  how   (can   it   be    legally  said    that    the 
person  charged)  withdraws   his   acceptance   of  the 
legally  (established)  concord  (of  the  assembly)  ? ' 

[Same  as  last,  reading  'withdraws  his  accept- 
ance/ &c.,  for  'does  not  submit/  &c.] 

8.  'And   how  can    it   be   legally  said    that    the 
person  charged  has   been   seen   or    heard   or   sus- 
pected   of   having    committed    an    offence    against 
morality  ....  an    offence   against   conduct  .... 
an  offence  against  doctrine  ? ' 

[Same  as  §  4,  reading  *  offence  against  morality/ 
&c.,  for  '  Para^ika  offence/] 

These  are  the  ten  kinds  of  the  inhibition  of  Pati- 
mokkha  which  are  legal. 


Here  ends  the  First  Portion  for  Recitation. 


4. 

i.  Now  the  venerable  Upali1  went  up  to  the 
Blessed  One,  and  bowed  down  before  him,  and  took 
his  seat  on  one  side.  And  when  he  was  so  seated, 
the  venerable  Upali  said  to  the  Blessed  One  : 

1  When  a  Bhikkhu,  Lord,  intends  to  take  upon 
himself  the  conduct  (of  any  matter  that  has  to  be 

1  No  doubt  in  his  role  of  a  chief  of  the  Vinaya-dharas,  as  in 
Mahavagga  IX,  6,  &c. 


314  ZULLAVAGGA.  IX,  4,  I. 

decided)1,  under  what  conditions  should  he  take  the 
conduct  thereof  upon  himself2  ?  ' 

*  A    Bhikkhu,   Upali,  who   intends   to   take  upon 
himself  the  conduct  of  any  matter,  should  take  such 
conduct  upon  himself  under  five  conditions. 

'  (In  the  first  place.)  A  Bhikkhu,  Upali,  who  in- 
tends to  take  the  conduct  of  any  matter  upon  him- 
self, should  thus  consider :  "  The  conduct  of  this 
matter  which  I  intend  to  take  upon  myself,  is  it  now 
the  right  time  for  the  taking  charge  of  the  conduct 
thereof,  or  is  it  not  ?"  If  that  Bhikkhu,  Upali,  so 
considering,  come  to  the  conclusion  that  it  is  not  the 
right  time,  he  should  not,  Upali,  take  charge  of  it. 

*  (Secondly.)    If  that  Bhikkhu,  Upali,  so  consider- 
ing, come  to  the  conclusion  that  it  is  the  right  time, 
he  should,  Upali,  further  consider  thus  :  "  The  con- 
duct of  this  matter  which  I  intend  to  take  upon  my- 
self, is  it  just,  or  is  it  not  ?  "     If  that  Bhikkhu,  Upali, 
so  considering,  come  to  the  conclusion  that  it  would 
not  be  just,  he  should  not  take  charge  of  it. 

'  (Thirdly.)  If  that  Bhikkhu,  Upali,  so  consider- 
ing, come  to  the  conclusion  that  it  would  be  just,  he 
should,  Upali,  further  consider  thus  :  "  The  conduct 
of  this  matter  which  I  intend  to  take  upon  myself, 
would  it  tend  to  advantage,  or  would  it  not?"  If 
that  Bhikkhu,  Upali,  so  considering,  come  to  the 
conclusion  that  it  would  not  tend  to  advantage,  he 
should  not,  Upali,  take  charge  of  it. 

'(Fourthly.)  If  that  Bhikkhu,  Upali,  so  consider- 
ing, come  to  the  conclusion  that  it  would  tend  to 

1  As,  for  instance,  in  the  last  chapter  (§§  4  and  following)  the 
Bhikkhu  who  lays  the  matter  before  the  Sawgha. 

2  Attadanajw  adiyati,  in  our  explanation  of  which  we  follow 
Buddhaghosa. 


IX,  5,  I-        ON  EXCLUSION  FROM  THE  PATIMOKKHA.       315 

profit,  he  should,  Upali,  further  consider  thus  : 
"While  I  am  taking  the  conduct  of  this  matter 
upon  myself,  shall  I  find  that  the  Bhikkhus  who  are 
my  intimates  and  associates  are  on  my  side  in  ac- 
cordance with  the  Dhamma  and  the  Vinaya,  or  shall 
I  not?"  If  that  Bhikkhu,  Upali,  so  considering, 
come  to  the  conclusion  that  he  will  not,  he  should 
not,  Upali,  take  charge  of  it. 

'  (Fifthly.)  If  that  Bhikkhu,  Upali,  so  consider- 
ing, come  to  the  conclusion  that  he  will  find  them 
so,  he  should  further,  Upali,  consider  thus  :  "  Whilst 
I  am  taking  the  conduct  of  this  matter  upon  myself, 
will  the  Sawgha,  as  a  result  thereof,  fall  into  strife, 
quarrel,  contention,  or  dispute,  or  will  there  arise  a 
split  in  the  Sa^gha,  disunion  in  the  Sa;/zgha,  diver- 
sity of  position  in  the  Sawgha,  diversity  of  action  in 
the  Sawgha1?"  If  that  Bhikkhu,  Upali,  so  con- 
sidering, come  to  the  conclusion  that  that  will 
happen,  he  should  not  take  charge  of  it.  But  if 
that  Bhikkhu,  Upali,  thus  considering,  should  come 
to  the  conclusion  that  that  will  not  happen,  he 
should  take  charge  of  it.  The  taking  charge  of  a 
matter,  Upali,  subject  to  these  five  conditions,  will 
not  give  cause  to  subsequent  remorse/ 


5, 

i .  '  When,  Lord,  a  Bhikkhu  who  takes  upon  him- 
self to  warn  another,  is  about  to  do  so,  of  how  many 
qualities  should  he  consider  whether  they  are  within 
himself  before  he  does  so  ? ' 

(a)   '  A  Bhikkhu  who  warns  another  should,  Upali, 

1  This  list  has  occurred  above,  Mahavagga  X,  i,  6;  X,  5,  13.; 
ATiillavagga  VII,  5,  i. 


316  JTULLAVAGGA.  IX,  5,  i. 

when  he  is  about  to  do  so,  consider  thus  :  "  Am  I 
pure  in  the  conduct  of  my  body ;  pure  therein  with- 
out a  flaw,  without  a  fleck  ?  Is  this  quality  found 
in  me,  or  is  it  not  ?"  If,  Upali,  the  Bhikkhu  is  not 
so,  there  will  be  some  who  will  say  to  him  :  "  Come, 
now,  let  your  reverence  continue  still  to  train  your- 
self in  matters  relating  to  the  body! "--thus  will 
they  say. 

(b)  '  And  further,  a  Bhikkhu  who  warns  another 
should,  Upali,  when  he  is  about  to  do  so,  consider 
thus  :  "  Am  I  pure  in  the   conduct  of  my  speech  ; 
pure  therein  without  a   flaw,  without  a  fleck  ?     Is 
this  quality  found  in  me,  or  is  it  not  ?  "     If,  Upali, 
the  Bhikkhu  is  not  so,  there  will  be  some  who  will 
say  to  him  :  "  Come,  now,  let  your  reverence  con- 
tinue still  to   train  yourself  in   matters   relating  to 
speech  !  "•  -  thus  will  they  say. 

(c)  '  And  further,  a  Bhikkhu  who  warns  another 
should,    Upali,   consider   thus  :  "  Is  a  kindly  mind 
ever  present  in  me,  one  without  anger  against  those 
who  are  my  companions  in  the  religious  life  ?     Is 
this  quality  found  in  me,  or  is  it  not?"     If,  Upali, 
such  a  mind  is  not  in  that  Bhikkhu,  there  will  be 
some  who  will  say  to  him  :  "  Come,  now,  let  your 
reverence  continue  still  to  cultivate  a  friendly  feel- 
ing towards  those  who  are  your  companions  in  the 
religious  life  !  " —  thus  will  they  say. 

(d)  '  And  further,  a  Bhikkhu  who  warns  another 
should,  Upali,  consider  thus  :  "  Am  I  a  man  versed 
in  the  tradition,  a  custodian  of  the  tradition,  a  store- 
house of  the  tradition  ?     Whatsoever  truths,  lovely 
in   their   origin,  lovely  in  their  progress,  lovely  in 
their  consummation,  magnify  the  higher  life,  both 
in  the  spirit  and  in  the  letter,  and  in  all  its  points,  in 


IX,  5,  2.        ON  EXCLUSION  FROM  THE  PATIMOKKHA.       317 

all  its  perfectness, — in  such  truths  am  I  well  versed, 
of  such  am  I  full,  are  such  laid  up  in  my  words, 
dwelt  on  in  my  heart,  penetrated  throughout  through 
right  insight1  ?  Is  this  quality  found  in  me,  or  is  it 
not  ?"  If  that  Bhikkhu,  Upali,  is  not  such  a  man, 
there  will  be  some  who  will  say  to  him  :  "  Come, 
now,  let  your  reverence  continue  still  to  learn  the 
faith  !  " —  thus  will  they  say. 

(e)  '  And  further,  a  Bhikkhu  who  warns  another 
should,  Upali,  consider  thus:  "  Have  both  the  Pati- 
mokkhas  been  completely  handed  down  to  me  in 
their  full  extent ;  have  I  well  divided  them,  well 
established  them,  well  investigated  them,  both  Rule 
by  Rule2,  and  in  every  detail?  Is  this  quality 
found  in  me,  or  is  it  not  ?"  If,  Upali,  that  is  not 
so,  then  when  he  is  asked,  "  Where  has  this,  Sir, 
been  declared  by  the  Blessed  One  ?"  he  will  not  be 
able  to  explain  3,  and  there  will  be  some  who  will 
say  to  him  :  "  Come,  now,  let  your  reverence  continue 
still  to  learn  the  Vinaya!" — thus  will  they  say. 

*  These  are  the  five  qualities,  Upali,  of  which  a 
Bhikkhu  about  to  warn  another  should  consider 
before  he  does  so,  whether  they  are  within  himself 
or  not.' 

2.  *  When,  Lord,  a  Bhikkhu  who  takes  upon  him- 
self to  warn  another,  is  about  to  do  so,  how  many 
qualities  should  he  call  up  (establish)  within  himself 
before  he  does  so  ? ' 


1  On  the  whole  of  this  and  of  the  next  paragraph,  which  have 
occurred  already  above  at  IV,  14,  19,  see  our  notes  there. 

2  That  is, '  Sutta  by  Sutta.'   On  the  whole  stock  phrase,  compare 
our  remarks  in  p.  xviii  of  the  Introduction  ;   and  above,   Maha- 
vagga  I,  36,  14;  JTullavagga  IV,  14,  19. 

3  Read  na  sampayati,  in  accordance  with  H.O.'s  note  at  p.  364 
of  the  text. 


3  1 8  tf  ULLAVAGGA.  IX,  5,  3. 

*  A  Bhikkhu,  Upali,  who  is  about  to  warn  another, 
should  call  up  within  himself  five  qualities  before  he 
does  so,  (saying  to  himself) :  "  At  the  right  time 
will  I  speak,  not  at  the  wrong  time.  In  truth  will  I 
speak,  and  not  in  falsehood.  Gently  will  I  speak, 
and  not  in  harshness.  To  profit  will  I  speak,  and 
not  senselessly.  In  kindly  spirit  will  I  speak,  and 
not  in  anger1. 

4  These,  Upali,  are  the  five,'  &c. 

3.  '  In  how  many  ways,  Lord,  is  repentance  to  be 
brought  home  to  a   Bhikkhu  who   has  wrongfully 
warned  another  Bhikkhu  ? ' 

'  In  five  ways,  Upali,  is  repentance  to  be  brought 
home  to  a  Bhikkhu  who  has  wrongfully  warned 
another  Bhikkhu,  (that  is  to  say,  by  saying  to  him)  : 
"  At  the  wrong  time  did  you  warn  him,  Sir,  not  at 
the  right  time :  wherein  is  need  of  repentance. 
Untruthfully  did  you  warn  him,  Sir,  and  not  accord- 
ing to  fact :  wherein  is  need  of  repentance.  In 
harshness  did  you  warn  him,  Sir,  and  not  gently  : 
wherein  is  need  of  repentance.  Senselessly  did  you 
warn  him,  Sir,  and  not  in  a  way  redounding  to 
profit:  wherein  is  need  of  repentance.  In  anger 
did  you  warn  him,  Sir,  and  not  in  kindly  spirit : 
wherein  is  need  of  repentance. 

'  In  these  five  ways,  Upali,  should  repentance  be 
brought  home  to  a  Bhikkhu  who  has  wrongfully 
warned  another  Bhikkhu.  And  why  ?  That  no 
other  Bhikkhu  may  think  that  warning  is  to  be 
given  not  according  to  fact/ 

4.  '  In  how  many  ways,  Lord,  is  it  to  be  brought 


1  On  these  phrases,  compare  the  -tfula  Sila/w,  translated  by  Rh.  D. 
in  'Buddhist  Suttas/  p.  190. 


IX,  5,  7-   ON  EXCLUSION  FROM  THE  PATIMOKKHA.    319 

about  that  repentance  shall  not  be  brought  home  to 
a  Bhikkhu  who  has  been  wrongfully  warned  ? ' 

'  In  five  ways,  Upali,  (that  is  to  say,  by  saying  to 
him)  :  "  At  the  wrong  time,  Sir,  were  you  warned, 
and  not  at  the  right  time  :  there  is  no  need  of  re- 
pentance,"' [&c.,  as  in  §  3,  paragraph  2,  with  similar 
alterations.] 

5.  'In  how  many  ways,  Lord,  is  the  contrary  of 
repentance  to  be  brought  home  to  a  Bhikkhu  who 
has  rightfully  warned  another  Bhikkhu  ? ' 

[The  answer  is  the  exact  contrary  of  §  3*] 

6.  [This  section  is  the  contrary  of  $  5.] 

7.  'When,  Lord,  a  Bhikkhu  who  warns  another 
Bhikkhu,  is  about  to  do  so,  how  many  things  should 
he  call  to  mind  before  he  does  so  ? ' 

'  Five  things,  Upali — to  wit :  mercy,  seeking  the 
good  of  others,  compassion,  the  giving  up  of 
offences,  and  deference  towards  the  Vinaya.  These 
are  the  five/  &c. 

1  And  a  Bhikkhu,  Lord,  who  is  warned,  in  how 
many  qualities  should  he  keep  himself  firm  ? ' 

4  In  two  things,  Upali — to  wit :  in  truth  and  in 
freedom  from  anger.' 


Here  ends  the  Ninth  Khandhaka,  on  the 
Interdiction  of  the  Patimokkha. 


320  tfULLAVAGGA.  X,  i,  i. 


TENTH  KHANDHAKA. 

ON    THE    DUTIES    OF  BHIKKHUNIS. 

1. 

1.  Now  at   that    time  the   Blessed   Buddha  was 
staying  among  the  Sakyas  in  Kapilavatthu,  in  the 
Nigrodharama.      And    Maha-pa^apati    the    Gotami 
went  to  the  place  where  the  Blessed  One  was,  and 
on  arriving  there,  bowed  down  before  the  Blessed 
One,  and  remained  standing  on  one  side.     And  so 
standing  she  spake  thus  to  the- Blessed  One  : 

1  It  would  be  well,  Lord,  if  women  should  be 
allowed  to  renounce  their  homes  and  enter  the 
homeless  state  under  the  doctrine  and  discipline 
proclaimed  by  the  Tathagata.' 

'  Enough,  O  Gotami !  Let  it  not  please  thee  that 
women  should  be  allowed  to  do  so.' 

[And  a  second  and  a  third  time  did  Maha-pa^a- 
patt  the  Gotami  make  the  same  request  in  the 
same  words,  and  receive  the  same  reply.] 

Then  Maha-pa^apati  the  Gotami  sad  and  sor- 
rowful for  that  the  Blessed  One  would  not  permit 
women  to  enter  the  homeless  state,  bowed  down 
before  the  Blessed  One,  and  keeping  him  on  her 
right  hand  as  she  passed  him,  departed  thence 
weeping  and  in  tears. 

2.  Now  when  the  Blessed  One  had  remained  at 
Kapilavatthu    as   long   as   he    thought    fit,    he    set 
out  on  his  journey  towards  Vesali ;  and  travelling 


X,  i,  3.  ON    THE    DUTIES    OF    BHIKKHUNis.  321 

straight  on  he  in  due  course  arrived  thereat.  And 
there  at  VesalJ  the  Blessed  One  stayed,  in  the  Maha- 
vana,  in  the  Ku/agara  Hall. 

And  Maha-pafapati  the  Gotami  cut  off  her  hair, 
and  put  on  orange-coloured  robes,  and  set  out,  with 
a  number  of  women  of  the  Sakya  clan,  towards 
Vesali ;  and  in  due  course  she  arrived  at  Vesali,  at 
the  Mahavana,  at  the  Ku/agara  Hall.  And  Maha- 
pa^apati  the  Gotami,  with  swollen  feet  and  covered 
with  dust,  sad  and  sorrowful,  weeping  and  in  tears, 
took  her  stand  outside  under  the  entrance  porch. 

And  the  venerable  Ananda  saw  her  so  standing 
there,  and  on  seeing  her  so,  he  said  to  Maha-pa^a- 
pati :  '  Why  standest  thou  there,  outside  the  porch, 
with  swollen  feet  and  covered  with  dust,  sad  and 
sorrowful,  weeping  and  in  tears  ?' 

'  Inasmuch,  O  Ananda,  as  the  Lord,  the  Blessed 
One,  does  not  permit  women  to  renounce  their 
homes  and  enter  the  homeless  state  under  the  doc- 
trine and  discipline  proclaimed  by  the  Tathagata.' 

3.  Then  did  the  venerable  Ananda  go  up  to  the 
place  where  the  Blessed  One  was,  and  bow  down 
before  the  Blessed  One,  and  take  his  seat  on  one 
side.  And,  so  sitting,  the  venerable  Ananda  said 
to  the  Blessed  One  : 

1  Behold,  Lord,  Maha-pa^apatl  the  Gotami  is 
standing  outside  under  the  entrance  porch,  with 
swollen  feet  and  covered  with  dust,  sad  and  sorrow- 
ful, weeping  and  in  tears,  inasmuch  as  the  Blessed 
One  does  not  permit  women  to  renounce  their 
homes  and  enter  the  homeless  state  under  the  doc- 
trine and  discipline  proclaimed  by  the  Blessed  One. 
It  were  well,  Lord,  if  women  were  to  have  per- 
mission granted  to  them  to  do  as  she  desires.' 

[20]  Y 


322  XTJLLAVAGGA.  X,  r,  4. 

'  Enough,  Ananda !  Let  it  not  please  thee  that 
women  should  be  allowed  to  do  so.' 

[And  a  second  and  a  third  time  did  Ananda  make 
the  same  request,  in  the  same  words,  and  receive 
the  same  reply.] 

Then  the  venerable  Ananda  thought  :  '  The 
Blessed  One  does  not  give  his  permission,  let  me 
now  ask  the  Blessed  One  on  another  ground.'  And 
the  venerable  Ananda  said  to  the  Blessed  One  : 

'  Are  women,  Lord,  capable — when  they  have 
gone  forth  from  the  household  life  and  entered  the 
homeless  state,  under  the  doctrine  and  discipline 
proclaimed  by  the  Blessed  One — are  they  capable 
of  realising  the  fruit  of  conversion,  or  of  the  second 
Path,  or  of  the  third  Path,  or  of  Arahatship  ?' 

'  They  are  capable,  Ananda.' 

'  If  then,  Lord,  they  are  capable  thereof,  since 
Maha-pa^apati  the  Gotami  has  proved  herself  of 
great  service  to  the  Blessed  One,  when  as  aunt  and 
nurse  she  nourished  him.  and  gave  him  milk,  and  on 
the  death  of  his  mother  suckled  the  Blessed  One  at 
her  own  breast,  it  were  well,  Lord,  that  women  should 
have  permission  to  go  forth  from  the  household  life 
and  enter  the  homeless  state,  under  the  doctrine  and 
discipline  proclaimed  by  the  Tathagata1.' 

4.  '.If  then,  Ananda,  Maha-pa^apati  the  Gotami 
take  upon  herself  the  Eight  Chief  Rules  2,  let  that 
be  reckoned  to  her  as  her  initiation.' 

3 [They  are  these]:  (i)  <  A  Bhikkhunl,  even  if  of 

1  Ananda's   conduct   in   this   matter   was    afterwards    charged 
against  him  as  a  dukka/a.     See  below,  XI,  i,  10. 

2  The  A /Ma  Garudhamma,  on  which  see  further  our  note 
above  on  the  2ist  Pa/£ittiya,  and  below,  X,  9. 

3  The  whole  of  the  following  eight  paragraphs  recur   in  the 


X,  i,  4.  ON    THE    DUTIES    OF    BHIKKHUNis.  323 

a  hundred  years  standing,  shall  make  salutation  to, 
shall  rise  up  in  the  presence  of,  shall  bow  down 
before,  and  shall  perform  all  proper  duties  towards 
a  Bhikkhu,  if  only  just  initiated.  This  is  a  rule  to  be 
revered  and  reverenced,  honoured  and  observed, 
and  her  life  long  never  tQ  be  transgressed. 

(2)  *  A  Bhikkhuni  is  not  to  spend  the  rainy  season 
(of  Was)  in  a  district1  in  which  there  is.no  Bhikkhu. 
This  is  a  rule  ....  never  to  be  transgressed. 

(3)  '  Every  half  month  a  Bhikkhuni  is  to  await  from 
the  Bhikkhu-sa^gha  two  things,  the  asking  as  to  (the 
date  of)  the  Uposatha  ceremony  2,  and  the  (time  when 
the  Bhikkhu)  will  come  to  give  the  Exhortation3; 
This  is  a  rule  ....  never  to  be  transgressed. 

(4)  'After  keeping  the  rainy  season  (of  Was),  the 
Bhikkhuni  is  to  hold  Pavara^a  (to  enquire  whether 
any  fault  can   be   laid   to  her  charge)  before  both 
Sawghas — as  well  that  of  Bhikkhus  as  that  of  Bhik- 
khunis — with  respect  to  three  matters,  namely,  what 
has  been  seen,  and  what  has  been  heard,  and  what 
has  been  suspected 4.     This  is  a  rule  ....  never  to 
be  transgressed. 

Sutta  Vibhanga,  Pa£ittiya  XXI,  3,  i.  It  is  very  instructive  to  notice 
the  curious  blunders  which  the  Tibetan  writers  (translated  by  Rock- 
hill  in  his  'Life  of  the  Buddha/  pp.  62,  63)  make  in  the  rendering 
of  the  difficult  technical  terms  in  these  Eight  Rules. 

1  Avasa.  Compare  ^ullavagga  I,  18,  i,  VI,  15,  i,  VIII,  i,  2. 
This  rule  is  the  5 6th  Bhikkhuni  Pa&ttiya. 

8  The  Bhikkhunis  are  to  ask  two  or  three  days  beforehand 
whether  the  Uposatha  is  to  be  held  on  the  i4th  or  igth  day  of  the 
month,  says  Buddhaghosa  here.  Compare  also  the  59th  Bhik- 
khuni Pa&ttiya,  where  the  whole  passage  recurs. 

3  Compare  the  2ist  Pa&ttiya,  and  our  note  there. 

4  See  Mahavagga  IV,  i,  13,  14.     This  rule  is  the  same  as  the 
57th  Bhikkhuni  Pa&ttiya.     The  mode  of  carrying  out  this  rule  is 
explained  in  detail  below,  X,  19. 

Y  2 


324  JHJLLAVAGGA.  X,  i,  5. 

(5)  '  A  Bhikkhuni  who  has  been  guilty  of  a  serious 
offence  is  to  undergo  the  Manatta  discipline  towards 
both  the  Sawghas  (Bhikkhus  and  Bhikkhunis).  This 
is  a  rule  ....  never  to  be  transgressed. 

(6)  'When  a  Bhikkhuni,  as  novice,  has  been  trained 
for  two  years  in  the  Six  Rules  *,  she  is  to  ask  leave 
for  the  upasampada  initiation  from  both  Sa^zghas 
(as  well  that  of  Bhikkhus  as  that  of  Bhikkhunis 2). 
This  is  a  rule  ....  never  to  be  transgressed. 

(7)  'A  Bhikkhuni  is  on  no  pretext  to   revile  or 
abuse  a  Bhikkhu  3.     This  is  a  rule  ....  never  to 
be  transgressed. 

(8)  *  From    henceforth    official    admonition 4    by 
Bhikkhunis  of  Bhikkhus  is  forbidden,  whereas  the 
official   admonition   of  Bhikkhunis  by   Bhikkhus   is 
not  forbidden.     This  is  a  rule  ....   never  to  be 
transgressed. 

'  If,  Ananda,  Maha-pa^apati  the  Gotami  take 
upon  herself  these  Eight  Chief  Rules,  let  that  be 
reckoned  to  her  as  her  initiation/ 

5.  Then  the  venerable  Ananda,  when  he  had 
learnt  from  the  Blessed  One  these  Eight  Chief 
Rules,  went  to  Maha-pa^apati  the  Gotami  and  [told 
her  all  that  the  Blessed  One  had  said]. 


dhammesu.  The  Six  Rules  for  novices.  They  are 
referred  to  in  the  Bhikkhuni  Vibhahga,  under  Pa&ttiyas  LXIII- 
LXVII. 

2  The  actual  ordination  (upasampada)  itself  is  not  complete 
till  it  has  been  conferred  by  Bhikkhus  (see  the  rule  at  X,  2,  2). 
The  whote  proceeding  is  fully  set  out  below,  X,  17.     Compare  also 
the  63rd  and  64th  Bhikkhuni  Pa/£ittiyas. 

3  This  is  the  52nd  Bhikkhuni  Pa£ittiya. 

4  Va /^ana-path o.   That  is,  literally,  speech.    But  the  reference 
is,  no  doubt,  to  the  various  kinds  of  official  admonitions  given  in 
detail  in  chapter  20  below. 


X,  1,6.  ON    THE    DUTIES    OF    BHIKKHUNis.  325 

*  Just,  Ananda,  as  a  man  or  a  woman,  when  young 
and  of  tender  years,  accustomed  to  adorn  himself, 
would,  when  he  had  bathed  his  head,  receive  with 
both  hands  a  garland  of  lotus  flowers,  or  of  jasmine 
flowers,  or  of  atimuttaka  flowers,  and  place  it  on  the 
top  of  his  head;  even  so  do  I,  Ananda,  take  upon 
me  these  Eight  Chief  Rules,   never   to   be   trans- 
gressed my  life  long.' 

6.  Then  the  venerable  Ananda  returned  to  the 
Blessed  One,  and  bowed  down  before  him,  and  took 
his  seat  on  one  side.  And,  so  sitting,  the  venerable 
Ananda  said  to  the  Blessed  One :  '  Maha-pa^apati 
the  Gotaml,  Lord,  has  taken  upon  herself  the  Eight 
Chief  Rules,  the  aunt  of  the  Blessed  One  has  re- 
ceived the  upas  am  pad  a  initiation.' 

*  If,  Ananda,  women  had  not  received  permission 
to  go  out  from   the  household  life  and  enter  the 
homeless   state,   under  the    doctrine  and   discipline 
proclaimed  by  the  Tathagata,  then  would  the  pure 
religion,  Ananda,  have   lasted  long,   the   good  law 
would  have  stood  fast  for  a  thousand  years.     But 
since,  Ananda,  women  have  now  received  that  per- 
mission, the  pure  religion,  Ananda,  will  not  now  last 
so  long,  the  good  law  will  now  stand  fast  for  only  five 
hundred  years.     Just,  Ananda,  as  houses  in  which 
there  are  many  women l  and  but  few  men  are  easily 
violated2  by  robber  burglars3 ;  just  so,  Ananda,  under 

1  Bahutthikani.     The  context  shows  that  we  are  to  understand 
itthiandnotattha.  Compare  Rockhill's  'Life  of  the  Buddha/ p.  6 1. 

2  Suppadhawsiyani.    Compare  Bhikkhuni  Vibhariga,  Sawgha- 
disesa  III,  i,  2,  and  see  also  Aullavagga  VII,  5,  4. 

3  ^orehi    kumbatthenakehi;    on  which    Buddhaghosa    has 
the  following  note: — Kumbathenakehi  ti  kumbhe  dipa/ra ^aletva 
ena  alokena  paraghare  bha.nda.rn  vi&nitva  thenaka/fcorehi. 


326  XTJLLAVAGGA.  X,  2,  i. 

whatever  doctrine  and  discipline  women  are  allowed 
to  go  out  from  the  household  life  into  the  homeless 
state,  that  religion  will  not  last  long.  And  just, 
Ananda,  as  when  the  disease  called  mildew  falls  upon 
a  field  of  rice  in  fine  condition,  that  field  of  rice  does 
not  continue  long ;  just  so,  Ananda,  under  whatsoever 
doctrine  and  discipline  women  are  allowed  to  go  forth 
from  the  household  life  into  the  homeless  state,  that 
religion  will  not  last  long.  And  just,  Ananda,  as 
when  the  disease  called  blight  falls  upon  a  field  of 
sugar-cane  in  good  condition,  that  field  of  sugar- 
cane does  not  continue  long  ;  just  so,  Ananda,  under 
whatsoever  doctrine  and  discipline  women  are 
allowed  to  go  forth  from  the  household  life  into  the 
homeless  state,  that  religion  does  not  last  long. 
And  just,  Ananda,  as  a  man  would  in  anticipation 
build  an  embankment  to  a  great  reservoir,  beyond 
which  the  water  should  not  overpass ;  just  even  so, 
Ananda,  have  I  in  anticipation  laid  down  these 
Eight  Chief  Rules  for  the  Bhikkhunis,  their  life 
long  not  to  be  overpassed/ 


Here  end  the  Eight  Chief  Rules  for  the 
Bhikkhunis. 


2. 

i.  Now  Maha-pa^apati  the  Gotaml  went  up  to 
the  place  where  the  Blessed  One  was,  and  bowed 
down  before  him,  and  stood  respectfully  on  one  side. 
And,  so  standing,  Maha-pa^apati  the  Gotami  spake 
thus  to  the  Blessed  One :  '  What  course,  Lord, 


X,  3,  i.  ON    THE    DUTIES    OF    BHIKKHUNis.  327 

should  I  pursue  towards  these  women  of  the  Sakya 
clan  ? ' 

Then  the  Blessed  One  taught  Mahi-pa^apati  the 
Gotami  and  incited  her,  and  aroused  her,  and 
gladdened  her  with  religious  discourse  ;  and  she, 
so  taught,  incited,  aroused,  and  gladdened,  bowed 
down  before  the  Blessed  One,  and  keeping  him 
on  her  right  hand  as  she  passed  him,  she  departed 
thence. 

Then  the  Blessed  One,  in  that  connexion,  deli- 
vered a  religious  discourse,  and  said  to  the  Bhikkhus, 
'  I  allow  Bhikkhunis,  O  Bhikkhus,  to  receive  the  upa- 
sampada  initiation  from  Bhikkhus1.' 

2.  Now  those  Bhikkhunis  said  to  Maha-pa^apatl 
the  Gotami  :  *  Neither  have  you  received  the  upa- 
sampada  initiation,  nor  have  we;  for  it  has  thus 
been  laid  down  by  the  Blessed  One  :  "  Bhikkhunis 
are  to  be  initiated  by  Bhikkhus." 

Then  Maha-pa^apati  the  Gotami  went  to  the 
venerable  Ananda,  and  [repeated  their  words  to 
him].  And  the  venerable  Ananda  went  to  the 
Blessed  One,  and  [repeated  them  to  him]. 

1  In  that  moment,  Ananda,  when  Maha-pa^apati 
the  Gotami  took  upon  herself  the  Eight  Chief  Rules, 
that  was  to  her  as  the  upasampada  initiation.' 


3. 

i.  Now  Maha-pa^apati  the  Gotami  went  up  to  the 
place  where  the  venerable  Ananda  was,  and  bowed 
down  before  him,  and  stood  respectfully  on  one  side. 

1  Compare  the  6th  Garudhamma  above,  X,  i,  4. 


328  JTULLAVAGGA.  X,  4,  I. 

And,  so  standing,  Maha-pa^apati  the  Gotaml  said 
to  the  venerable  Ananda :  *  One  thing,  Ananda, 
would  I  ask  of  the  Blessed  One.  It  were  well,  Sir, 
if  the  Blessed  One  would  allow  the  making  of  salu- 
tations, the  rising  up  in  presence  of  another,  the 
paying  of  reverence,  and  the  performance  of  proper 
duties  one  towards  another,  to  take  place  as  between 
both  Bhikkhus  and  Bhikkhunis  (equally)  according 
to  seniority.' 

And  the  venerable  Ananda  went  to  the  Blessed 
One  [and  repeated  her  words  to  him]. 

'  This  is  impossible,  Ananda,  and  unallowable, 
that  I  should  so  order.  Even  those  others,  Ananda, 
teachers  of  ill  doctrine,  allow  not  such  conduct  to- 
wards women ;  how  much  less,  then,  can  the  Tatha- 
gata  allow  it  ?' 

And  the  Blessed  One,  on  that  occasion,  having 
delivered  a  religious  discourse,  addressed  the  Bhik- 
khus, and  said:  '  You  are  not,  O  Bhikkhus,  to  bow 
down  before  women,  to  rise  up  in  their  presence,  to 
stretch  out  your  joined  hands  towards  them,  nor  to 
perform  towards  them  those  duties  that  are  proper 
(from  an  inferior  to  a  superior).  Whosoever  does 
so,  shall  be  guilty  of  a  dukka/a.' 


4. 

i.  Now  Maha-pa^-apati  the  Gotami  went  up  to  the 
place  where  the  Blessed  One  was,  and  bowed  down 
before  him,  and  stood  respectfully  on  one  side. 
And,  so  standing,  Maha-pa^apati  the  Gotami  said 
to  the  Blessed  One  :  '  What  course,  Lord,  shall  we 
pursue  with  reference  to  those  precepts  for  the 


X,  5,  r.  ON    THE    DUTIES    OF    BHIKKHUNls.  329 

Bhikkhunis  which  are  applicable  also  to  the  Bhik- 
khus ?' 

1  Train  yourselves,  Gotami,  therein  in  the  same 
manner  as  the  Bhikkhus  do.' 

6  And  what  course,  Lord,  should  we  pursue  in  re- 
ference to  those  precepts  for  the  Bhikkhunis  which 
are  not  applicable  also  to  the  Bhikkhus  ?' 

'  Train  yourselves,  Gotami,  therein  according  to 
the  substance  thereof,  as  they  are  laid  down.' 


5. 

i.  Now  Maha-pa^apati  the  Gotami  went  to  the 
Blessed  One  [&c.,  as  before],  and  said  :  *  May  the 
Blessed  One  preach  to  me  the  D  ham  ma  (truth, 
doctrine)  in  abstract ;  so  that,  having  heard  the  doc- 
trine of  the  Blessed  One,  I  may  remain  alone  and 
separate,  earnest,  zealous,  and  resolved1/ 

'  Of  whatsoever  doctrines  thou  shalt  be  conscious, 
Gotami,  that  they  conduce  to  passion  and  not  to 
peace,  to  pride  and  not  to  veneration,  to  wishing  for 
much  and  not  to  wishing  for  little,  to  love  of  society 
and  not  to  seclusion,  to  sloth  and  not  to  the  exercise 
of  zeal,  to  being  hard  to  satisfy  and  not  to  content 2 
— verily  mayest  thou  then,  Gotami,  bear  in  mind 

1  These  last  words  are  the  standing  expression  for  the  prepara- 
tory stage  to  Arahatship.     Compare  Mahavagga  I,  6,  16  ;  Maha- 
parinibbana  Sutta  V,  68.    The  whole  speech  frequently  occurs  in 
the  Sawyutta  Nikaya  at  the  commencement  of  conversations  with 
the  Buddha. 

2  Most  of  these  terms  have   already  occurred  in  the  standing 
'  religious  discourse '  which  is  related  to  have  preceded  the  enun- 
ciation of  so  many  of  the  rules  for  Bhikkhus  (A'ullavagga  I,  2,  3). 


330  7TULLAVAGGA.  X,  6,  I. 

that  that  is  not  Dhamma,  that  that  is  not  Vinaya, 
that  that  is  not  the  teaching  of  the  Master.  But  of 
whatsoever  doctrines  thou  shalt  be  conscious,  Go- 
tami,  that  they  conduce  to  peace  and  not  to  passion, 
to  veneration  and  not  to  pride,  to  wishing  for  little 
and  not  to  wishing  for  much,  to  seclusion  and  not  to 
love  of  society,  to  the  exercise  of  zeal  and  not  to 
sloth,  to  content  and  not  to  querulousness — verily 
mayest  thou  then  bear  in  mind  that  that  is  Dhamma, 
and  that  is  Vinaya,  and  that  the  teaching  of  the 
Master/ 


6. 

i.  Now  at  that  time  the  Patimokkha  was  not  recited 
to  the  Bhikkhunis. 

They  told  this  matter  to  the  Blessed  One. 

1  I  allow  the  Patimokkha,  O  Bhikkhus,  to  be  recited 
to  the  Bhikkhunis.' 

Now  it  occurred  to  the  Bhikkhunis  :  *  By  whom 
should  the  Patimokkha  be  recited  to  the  Bhik- 
khunis ?' 

They  told  this  matter  to  the  Blessed  One. 

' 1  allow,  O  Bhikkhus,  the  Patimokkha  to  be  recited 
to  Bhikkhunis  by  Bhikkhus.' 

Now  at  that  time  Bhikkhus  went  to  the  residence 
of  the  Bhikkhunis  and  recited  the  Patimokkha  to 
the  Bhikkhunis  there.  The  people  murmured,  and 
were  indignant,  saying :  *  There  are  their  wives, 
there  are  their  mistresses ;  now  will  they  take  plea- 
sure together.' 

The  Bhikkhus  heard  this,  and  told  the  matter  to 
the  Blessed  One. 

1  Bhikkhus  are    not,   O    Bhikkhus,  to   recite    the 


X,  6,  2.  ON    THE    DUTIES    OF    BHIKKHUNIS.  331 

Patimokkha  to  the  Bhikkhunis  at  their  residence. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka^a! 
I  allow  Bhikkhunis,  O  Bhikkhus,  to  recite  the  Pati- 
mokkha to  the  Bhikkhunis/ 

The  Bhikkhunis  did  not  know  how  to  recite  the 
Patimokkha.  They  told  this  matter  to  the  Blessed 
One. 

'I  allow  Bhikkhus,  O  Bhikkhus,  to  tell  Bhik- 
khunis how  to  recite  the  Patimokkha.' 

2.  Now  at  that  time  the  Bhikkhunis  did  not  con- 
fess the  faults  (they  had  committed). 

They  told  this  matter  to  the  Blessed  One. 

1 A  Bhikkhuni,  O  Bhikkhus,  is  not  to  leave  a  fault 
unconfessed.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a.' 

The  Bhikkhunis  did  not  know  how  to  confess  their 
faults.  They  told  this  matter  to  the  Blessed  One. 

1 1  allow  Bhikkhus,  O  Bhikkhus,  to  tell  Bhikkhunis 
how  they  should  confess  their  faults.' 

Then  it  occurred  to  the  Bhikkhus  :  '  By  whom 
ought  the  confession  of  a  fault  to  be  received  from 
the  Bhikkhunis?'  They  told  this  matter  to  the 
Blessed  One. 

'  I  allow  Bhikkhus,  O  Bhikkhus,  to  receive  the 
confession  of  a  fault  from  Bhikkhunis.' 

Now  at  that  time  Bhikkhunis,  on  seeing  a 
Bhikkhu  on  the  road,  or  in  a  street  closed  at  one 
end,  or  at  the  place  where  four  cross-roads  met, 
would  place  their  bowl  on  the  ground,  and  arranging 
their  robes  over  one  shoulder,  would  crouch  down 
on  their  heels,  and  stretch  forth  their  joined  hands, 
and  confess  a  fault.  The  people  murmured,  were 
indignant,  and  complained,  saying  :  '  There  are  their 
wives,  there  are  their  mistresses  ;  they  are  asking 


332  JOJLLAVAGGA.  X,  6,  3. 

pardon  now  after  having  treated  them  scornfully 
overnight.' 

They  told  this  matter  to  the  Blessed  One. 

'  Bhikkhus  are  not,  O  Bhikkhus,  to  receive  the 
confessions  of  a  fault  from  Bhikkhunls.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.  I  allow 
Bhikkhunis,  O  Bhikkhus,  to  receive  the  confession 
of  a  fault  from  Bhikkhunis.' 

The  Bhikkhunis  did  not  know  how  to  receive  the 
confession  of  a  fault.  They  told  this  matter  to  the 
Blessed  One. 

1  I  allow  Bhikkhus,  O  Bhikkhus,  to  tell  Bhik- 
khunis how  to  receive  the  confession  of  a  fault/ 

3.  Now  at  that  time  disciplinary  proceedings 
(K am  mas)  were  not  carried  out  against  Bhik- 
khunis. They  told  that  matter  to  the  Blessed  One. 

'  I  allow  disciplinary  proceedings,  O  Bhikkhus,  to 
be  carried  out  against  Bhikkhunis.' 

Then  the  Bhikkhus  thought :  *  By  whom  ought 
disciplinary  proceedings  to  be  carried  out  against 
Bhikkhunis  ?'  They  told  this  matter  to  the  Blessed 
One. 

'  I  allow  Bhikkhus,  O  Bhikkhus,  to  carry  out  dis- 
ciplinary proceedings  against  Bhikkhunis.' 

Now  at  that  time  Bhikkhunis  who  had  been  sub- 
jected to  disciplinary  proceedings,  on  seeing  a 
Bhikkhu  on  the  road,  or  in  a  street  closed  at  one 
end,  or  at  the  place  where  four  cross-roads  met, 
would  place  their  bowls  on  the  ground,  and  ar- 
ranging their  robes  over  one  shoulder,  would  crouch 
down  on  their  heels,  and  stretching  out  their  joined 
palms  would  ask  for  pardon,  thinking  that  that  was 
the  proper  time  for  doing  so.  The  people  mur- 
mured [&c,,  as  before]. 


X,  7,  r.  ON    THE    DUTIES    OF    BHIKKHUNIS.  333 

They  told  this  matter  to  the  Blessed  One. 

*  Bhikkhus  are  not,  O  Bhikkhus,  to  carry  out 
disciplinary  proceedings  against  the  Bhikkhunls. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a.' 
I  allow  Bhikkhunis,  O  Bhikkhus,  to  carry  out  dis- 
ciplinary proceedings  against  Bhikkhunis.' 

The  Bhikkhunis  did  not  know  how  to  carry  out 
the  disciplinary  proceedings.  They  told  this  matter 
to  the  Blessed  One. 

'  I  allow  Bhikkhus,  O  Bhikkhus,  to  tell  the  Bhik- 
khunis how  to  carry  out  disciplinary  proceedings.' 


7. 

i .  Now  at  that  time  Bhikkhunis  in  Sawgha  assem- 
bled, having  fallen  into  quarrel,  strife,  and  dispute, 
got  to  blows,  and  were  unable  to  settle  the  point  at 
issue.  They  told  this  matter  to  the  Blessed  One.. 

'  I  allow  Bhikkhus,  O  Bhikkhus,  to  settle  for 
Bhikkhunis  a  point  at  issue.' 

Now  at  that  time  Bhikkhus  were  settling  for 
Bhikkhunis  a  point  at  issue,  and  as  the  point  at 
issue  was  being  enquired  into,  it  was  found  that 
both  Bhikkhunis  competent  to  take  part  in  an 
official  act  *,  and  Bhikkhunis  who  had  been  guilty  of 
an  offence  (had  taken  part  in  the  Sawgha  during 
the  official  act  (the  Kamma)  at  which  the  point  in 
issue  arose). 

The  Bhikkhunis  said :  *  It  would  be  well  if  you, 
Sirs,  would  carry  out  disciplinary  proceedings  against 
the  guilty  Bhikkhunis,  or  absolve  their  offence :  for 

1  Kammappatta;  on  which  see  Parivara  XIX,  6,  7. 


334  fi-ULLAVAGGA.  X,  8,  I. 

thus  has  it  been  laid  down  by  the  Blessed  One  : 
"  Bhikkhus  are  to  settle  for  the  Bhikkhunis  a  point 
at  issue." 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  Bhikkhus,  O  Bhikkhus,  to  set  on  foot ' 
an  official  act  for  Bhikkhunis,  and  then  to  give  it  in 
charge  for  Bhikkhunis  to  carry  out  the  official  act 
against  Bhikkhunis.  And  I  allow  Bhikkhus  to  set 
on  foot  the  (dealing  with  an)  offence  for  Bhikkhunis, 
and  then  to  give  it  in  charge  for  Bhikkhunis  to  ac- 
cept the  confession  thereof/ 


8. 

i.  Now  at  that  time  a  Bhikkhuni,  a  pupil  of  the 
Bhikkhuni  Uppalava^a,  followed  the  Blessed  One 
for  seven  years,  learning  the  Vinaya  ;  but  she,  being 
forgetful,  lost  it  as  fast  as  she  received  it.  And  that 
Bhikkhuni  heard  that  the  Blessed  One  was  about  to 
go  to  Savatthi.  Then  she  thought :  '  For  seven 
years  have  I  followed  the  Blessed  One,  learning  the 
Vinaya  ;  and,  being  forgetful,  I  have  lost  it  as  fast  as 
I  received  it.  Hard  is  it  for  a  woman  to  follow  the 
Blessed  One  her  life  long.  What  now  shall  I  do  ?' 

And  that  Bhikkhuni  told  this  matter  to  the  Bhik- 
khunis, and  they  told  it  to  the  Bhikkhus,  and  the 
Bhikkhus  told  it  to  the  Blessed  One. 

1  I  allow  Bhikkhus,  O  Bhikkhus,  to  teach  the 
Vinaya  to  Bhikkhunis.' 


Here  ends  the  First  Portion  for  Recitation. 

1  Ropetuw,  on  which  Buddhaghosa  says:  Ta^aniyadisu  i 
nama  kamma#z  etissa  katabban  ti  evaw  ropetva. 


X,  9,  i-  ON    THE    DUTIES    OF    BHIKKHUNIS.  335 


9. 

i.  Now  when  the  Blessed  One  had  stayed  at 
Vesali  as  long  as  he  thought  fit,  he  sat  out  towards 
Savatthi ;  and,  journeying  straight  on,  he  in  due 
course  arrived  thereat.  And  there,  at  Savatthi,  the 
Blessed  One  remained  in  the  (^etavana,  Anatha 
Pi«d5ka's  Park. 

Now  at  that  time  the  A^abbaggiya  Bhikkhus 
threw  dirty  water  over  Bhikkhunis,  thinking,  per- 
haps, they  would  fall  in  love  with  them  l. 

They  told  this  matter  to  the  Blessed  One. 

'A  Bhikkhu  is  not,  O  Bhikkhus,  to  throw  dirty 
water  at  a  Bhikkhuni.  Whosoever  does  so,  shall 
be  guilty  ofadukka/a.  I  allow  a  penalty,  O  Bhik- 
khus, to  be  imposed  on  that  Bhikkhu. 

Then  the  Bhikkhus  thought :  '  What  penalty  is  it 
that  ought  to  be  imposed  on  him  ?'  They  told  this 
matter  to  the  Blessed  One. 

'  That  Bhikkhu  is  to  be  declared  to  be  one  who  is 
not  to  be  saluted  by  the  Bhikkhuni-sa^gha  V 

Now  at  that  time  the  A"/£abbaggiya  Bhikkhus  un- 
covered their  bodies,  or  their  thighs,  or  their  private 
parts,  and  showed  them  to  Bhikkhunis,  or  addressed 
Bhikkhunis  with  wicked  words,  or  associated  with 
Bhikkhunis,  thinking,  perhaps,  they  would  fall  in 
love  with  them  3. 

They  told  this  matter  to  the  Blessed  One. 

1  On  sara^eyyun  compare  sara^ati  at  V,  3,  i. 

2  On    this    decision    compare   the    'sending    to    Coventry'   of 
A^anna  for  levity  of  conduct  towards  Bhikkhus  at  Maha-parinib- 
bana  Sutta  VI,  4,  and  Aullavagga  XI,  i,  12  (where  the  penalty  is 
called  Brahma-daw</a). 

3  On  sampayo^-eti  compare  ATullavagga  I,  5,  at  the  end. 


tfULLAVAGGA.  X,  9,  2. 


'  A  Bhikkhu  is  not,  O  Bhikkhus,  to  do  [any  of 
these  things].  Whosoever  does,  shall  be  guilty  of 
a  dukka/a.  I  allow,  O  Bhikkhus,  a  penalty  to  be 
imposed  on  that  Bhikkhu.' 

Then  the  Bhikkhus  thought  :  '  What  penalty  is  it 
that  ought  to  be  imposed  on  him  ?'  They  told  this 
matter  to  the  Blessed  One. 

*  That  Bhikkhu  is  to  be  declared  to  be  one  who  is 
not  to  be  saluted  by  the  Bhikkhuni-saotgha.1 

2.  [The  last  section  repeated  of  the  AVzabbaggiya 
Bhikkhunis,  the  decision  being  the  same  down  to] 

Then  the  Bhikkhus  thought  :  *  What  penalty  is  it 
that  ought  to  be  imposed  on  her  ?  '  They  told  this 
matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  prohibit  her  (from 
entering  a  Vihara)  V 

When  the  prohibition  was  laid  upon  them,  they 
would  not  accept  it.  They  told  this  matter  to  the 
Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  inhibit  them  from 
the  Exhortation/ 

3.  Then  the  Bhikkhus  thought  :  '  Is  it  lawful  to 
hold  Uposatha  with  a  Bhikkhunt  who  has  been  in- 
hibited from  the  Exhortation,  or  is  it  not  lawful  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  You  are  not,  O  Bhikkhus,  to  hold  Uposatha 
with  a  Bhikkhuni  who  has  been  inhibited  from  the 
Exhortation  until  such  time  as  her  case  has  been 
settled.' 

Now  at  that  time  the  venerable  Udayi,  after 
having  inhibited  the  Exhortation  (to  one  or  more 
Bhikkhunis),  went  away  on  a  journey.  The  Bhik- 

1  Avarawan  ti  viharapavesane  nivarawaw,  says  Buddhaghosa. 


X,  9,  4-  ON    THE    DUTIES    OF    BHIKKHUNIS.  337 

khunis  murmured,  were  indignant,  and  complained, 
saying  :  '  How  can  the  venerable  Udayi  [act  so]?' 
They  told  this  matter  to  the  Blessed  One. 

*  You  are  not,   O  Bhikkhus,  to  go  on  a  journey 
after  having  inhibited  the  Exhortation.    Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  foolish  and  incompetent  Bhik- 
khus inhibited  the  Exhortation. 

They  told  this  matter  to  the  Blessed  One. 

*  The  Exhortation  is  not,  O  Bhikkhus,  to  be  inhi- 
bited by  a  foolish,  incompetent  Bhikkhu.    When  such 
a  one  does  so,  he  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  Bhikkhus  inhibited  the  Exhorta- 
tion without  grounds  and  without  cause. 
They  told  this  matter  to  the  Blessed  One. 

*  You  are  not,  O  Bhikkhus,  to  inhibit  the  Exhorta- 
tion without  ground  and  without  cause.    Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  Bhikkhus,  who  had  inhibited  the 
Exhortation,  would  not  give  a  decision  (on  the 

O  \ 

matter  out  of  which  the  inhibition  arose). 
They  told  this  matter  to  the  Blessed  One. 

*  When,  O  Bhikkhus,  you  have  inhibited  the  Ex- 
hortation, you  are  not  to  abstain  from  giving  a  deci- 
sion (on  the  matter  out  of  which  the  inhibition  arose). 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a.' 

4.  Now  at  that  time  Bhikkhunis  did  not  go  to 
the  Exhortation.  They  told  this  matter  to  the 
Blessed  One. 

4  A  Bhikkhuni,  O  Bhikkhus,  is  not  to  omit  going 
to  the  Exhortation.  Whos'oever  does  so,  shall  be 
dealt  with  according  to  the  rule  V 


1  Bhikkhuni  Pa&ttiya  LVIII. 
[20]  Z 


338  tfULLAVAGGA.  X,  9,  4. 

Now  at  that  time  the  whole  Bhikkhuni-sa;;zgha 
went  to  the  Exhortation  together.  The  people 
murmured,  were  indignant,  and  complained,  saying : 
*  There  are  their  wives,  there  are  their  mistresses ; 
now  will  they  take  pleasure  together.' 

They  told  this  matter  to  the  Blessed.One. 

'  The  whole  Bhikkhuni-sa^gha  is  not,  O  Bhik- 
khus,  to  go  to  the  Exhortation  together.  And  if  it 
should  so  go,  it  is  guilty  of  a  dukka/a.  I  allow, 
O  Bhikkhus, four  or  five  Bhikkhunis  to  go  together.' 

[The  same  when  four  or  five  went  the  decision 
ending,] 

1  I  allow,  O  Bhikkhus,  two  or  three  Bhikkhunis 
to  go  together  to  Exhortation ;  and  let  them  go  up 
to  some  one  Bhikkhu,  and  arrange  their  robes  over 
one  shoulder,  and,  sitting  down  on  their  heels,  let 
them  stretch  forth  their  joined  palms,  and  thus  ad- 
dress him  :  "  The  Bhikkhuni-sawgha  salutes  the 
feet  of  the  Bhikkhu -sa;;zgha,  and  requests  permission 
to  come  for  the  purpose  of  the  Exhortation  being 
held ;  may  that  be  granted,  they  say,  to  the  Bhik- 
khuni-sawgha." 

'  Then  he  who  is  entrusted  with  the  recitation  of 
the  Patimokkha  is  to  ask:  "  Is  there  any  Bhikkhu 
who  has  been  appointed  to  hold  the  Exhortation  of 
the  Bhikkhunis?" 

'  If  a  Bhikkhu  has  been  appointed  thereto,  the 
reciter  of  the  Patimokkha  is  to  say :  "  Such  and 
such  a  Bhikkhu  has  been  appointed  to  hold  Ex- 
hortation to  the  Bhikkhunis.  Let  the.  Bhikkhuni- 
sa;;2gha  come  to  him  accordingly." 

*  If  no  Bhikkhu  has  been  appointed  thereto,  the 
reciter  of  the  Patimokkha  is  to  say :  "  Which  of 
the  venerable  ones  is  able  to  hold  Exhortation  to 


X,  9,  5-  ON    THE    DUTIES    OF    BHIKKHUNIS.  339 

the  Bhikkhunis  ?"  If  any  one  is  able  to  do  so,  and 
is  possessed  of  the  eight  qualifications l,  he  is  to 
appoint  him  thereto,  and  is  to  say :  "  Such  and 
such  a  Bhikkhu  is  appointed  to  hold  Exhortation 
to  the  Bhikkhunis.  Let  the  Bhikkhunt-sa^gha 
come  to  him." 

'  If  no  one  is  able  to  do  so,  the  reciter  of  the 
Patimokkha  is  to  say  :  "  There  is  no  Bhikkhu  ap- 
pointed to  hold  Exhortation  to  the  Bhikkhunis. 
May  the  Bhikkhuni-sawgha  obtain  its  desire  in 
peace  2"  ' 

5.  Now  at  that  time  Bhikkhus  did  not  accept  the 
(office  of  holding)  Exhortation.  They  told  this 
matter  to  the  Blessed  One. 

•  The  Exhortation  is  not,  O  Bhikkhus,  to  be  de- 
clined.    Whosoever   shall    not    accept   it,  shall   be 
guilty  of  a  dukka/a.' 

Now  at  that  time  a  certain  Bhikkhu  was  stupid. 
To  him  the  Bhikkhunis  went,  and  said  :  '  Sir,  please 
to  accept  the  (duty  of  holding)  Exhortation/ 

'  I,  sister,  am  stupid.  How  can  I  accept  the  Ex- 
hortation?' 

*  You   should  take   it,  Sir ;    for  thus  has  it  been 
laid  down  by  the  Blessed  One  :  "  Bhikkhus  are  to 
accept  the  (duty   of   holding)   Exhortation    to    the 
Bhikkhunis." ' 

They  told  this  matter  to  the  Blessed  One. 
'  I    allow,    O    Bhikkhus,    all   the   rest,    save   the 
stupid,  to  accept  the  Exhortation.' 

[The  same  repeated  of  a  sick  Bhikkhu,  and  a 

1  These  are  given  at  length  in  the  Sutta  Vibhanga,  Pa&ttiya 
XXI,  2,  i. 

2  Pasadikena   sampadetu,  on  which  Buddhaghosa  has   no 
note.     Perhaps  '  by  means  of  faith '  would  be  a  better  rendering. 

Z  2 


34°  JTULLAVAGGA.  X,  10,  i. 

Bhikkhu  on  a  journey.  The  same  case  put  of  a 
Bhikkhu  living  in  the  jungle.  The  decision  is,] 

'  I  allow  a  Bhikkhu  living  in  the  jungle,  O  Bhik- 
khus,  to  accept  the  Exhortation,  and  to  appoint  a 
time  and  place  for  the  meeting1,  saying:  "There 
will  I  perform  it/" 

Now  at  that  time  Bhikkhus  accepted  the  Ex- 
hortation, but  did  not  perform  it.  They  told  this 
matter  to  the  Blessed  One. 

'  The  Exhortation,  O  Bhikkhus,  is  not  to  be 
neglected.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.' 

Now  at  that  time  Bhikkhunis  did  not  attend  at 
the  place  appointed.  They  told  this  matter  to  the 
Blessed  One. 

*  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  omit  attend- 
ing at  the  place  appointed.  Whosoever  does  so, 
shall  be  guilty  of  a  dukka/a/ 


10. 

i.  Now  at  that  time  Bhikkhunis  wore  long 
girdles,  and  out  of  them  they  arranged  fringes 2. 
The  people  murmured,  were  indignant,  and  com- 
plained, saying :  '  As  the  women  who  are  still  en- 
joying the  pleasures  of  the  world  do  ! ' 

1  On  sawketaw,  see  our  note  above  on  Mahavagga  VIII,  23,  3. 

2  Pasuke  namentiti  gihidarikayo  viya  ghanapa//akena  kaya- 
bandhanena  pasuke  namanatthaya  bandhanti,  says  Buddhaghosa. 
Pasuka  is  probably  equal  to  the  Sanskrit  par^vaka,  and  means  a 
fringe  arranged  round  the  body,  as  shown  in  Plate  LI  of  Cunning- 
ham's '  Bharhut  Tope/  being  so  called  from  the  rib-like  arrange- 
ment of  the  strings  or  cloth  or  other  substance  of  which  it  was 
made.     On  corresponding  girdles  worn  by  men  and  forbidden  to 
Bhikkhus,  see  Aullavagga  V,  29,  2. 


X,  io,  2.          ON    THE    DUTIES    OF    BHIKKIIUNIS.  34! 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  wear  a  long 
girdle.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.  I  allow  a  Bhikkhuni,  O  Bhikkhus,  a 
girdle  that  will  go  once  round  the  body1,  and 
fringes  are  not  to  be  arranged  in  it.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  Bhikkhunis  arranged  fringes  in 
cloth  of  bambu  fibre 2,  or  in  leather,  or  in  white 
cotton  cloth 3,  or  in  plaited  cotton  cloth 4,  or  in 
fringed  cotton  cloth  5,  or  in  white  or  in  plaited  or  in 
fringed  /£ola  cloth  6,  or  in  plaits  or  fringes  made  of 
thread.  The  people  murmured,  were  indignant,  and 
complained,  saying :  '  As  the  women  who  are  still 
enjoying  the  pleasures  of  the  world  do  ! ' 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  wear  any  of 
these  things.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a.1 

2.  Now  at  that  time  Bhikkhunis  had  their  backs 
scrubbed  with  the  steak-bone  of  an  ox,  or  slapped  with 
the  jaw-bone  of  an  ox;  and  had  their  fore-arms7, 

1  Ekapariyakatan    ti    ekavaraw    parikkhipanakaiw,    says    the 
Samanta  Pasadika. 

2  Vilivena  pattenati  (sic)  sawheti  ve/uvi/ivehi  (sic)  katapa//ena. 

3  Dussapa//enati  setavatthapa//ena. 

4  Dussavewiyati  dussena  kataveniya. 

5  Dussava//iyati  dussena  katava//iya. 

6  Arolapa//adisu  /folakavasaw  /£olan  ti  veditabba^z. 

7  Hatthaw  ko//apentiti  aggaw  baha#z  ko//apetva  rnorapat- 
tadihi  ^ittakawz  karonti,  says  Buddhaghosa.     The  meaning  is  not 
clear.     No.  io  of  the  tattoo  marks  figured  on  Plate  LII  of  Cun- 
ningham's '  Bharhut  Tope/  referred  to  in  the  note  on  the  next  sec- 
tion, is  a  representation  of  a  peacock's  feathers.     On  a/Milla,  see 
Buddhaghosa's  note  at  p.  327  of  the  text.     Compare  the  prohibition 
of  the  use  by  Bhikkhus  of  back-scratchers  and  other  like  things  (A"ul- 
lavagga  V,  i,  i)  connected  with  shampooing  or  luxurious  bathing. 


342  JOJLLAVAGGA.  X,  10,  3. 

and  the  backs  of  their  hands l,  and  their  calves  2, 
and  the  upper  part  of  their  feet 3,  and  their  thighs, 
and  their  faces,  and  their  gums,  so  slapped.  The 
people  murmured,  were  indignant,  and  complained, 
saying :  c  As  the  women  who  are  still  enjoying  the 
pleasures  of  the  world  do  ! ' 

They  told  this  matter  to  the  Blessed  One. 

*  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  [do  any  of 
these  things].  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a.' 

3.  Now  at  that  time  the  AYzabbaggiya  Bhikkhunis 
[&c.,  down  to] 

' 4  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  anoint  her 
face,  nor  to  rub  ointments  on  to  her  face5,  nor  to 
put  chunam  on  to  her  face,  nor  to  smear  red  arsenic 
on  to  her  face,  nor  to  paint  her  body,  nor  to  paint 
her  face,  nor  to  paint  her  body  and  face.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.' 

4.  [Similar  paragraph  concluding,] 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  make  (tattoo 
marks)  by  the  corners  of  her  eyes6,  or  on  her  cheeks7, 
nor  to  peep  out  of  window 8,  nor  to  stand  in  the 


1  Hattha-ko^Manti  pi/Mi-hattha;#. 

2  Padan  ti  ^ahgha/w. 

3  Pada-ko/fc£/£anti  pi/Mi-padaw. 

4  This  paragraph   has  already  occurred  above,  V,  2,  5  of  the 
Bhikkhus. 

5  These  two  injunctions  are  found  also  in  the  poth  and  9ist 
Bhikkhuni  PaXittiyas. 

6  Avahga-OT  karontiti  avahga-dese  adhomukhaflf  lekhaw  ka- 
ronti  (B.).     Avail ga= Sanskrit  apafiga. 

7  Visesaka/B   karontiti  ga«<fa-padese  vi£itra-sa#/Mnafli  vise- 
sakaw  karonti  (B.).    A  number  of  tattoo  marks  on  the  cheeks  are 
figured  in  Plate  LII  of  Cunningham's  '  Bharhut  Tope/ 

8  Olokentiti  vatapana;;*  vivaritva  vithim  olokenti  (B.). 


X,  IT,  r.         ON    THE    DUTIES    OF    BHIKKHUNfs.  343 

light  (of  a  half-opened  door)1,  nor  to  have  dances 
performed,  nor  to  keep  courtesans,  nor  to  keep  a 
tavern,  nor  to  keep  a  slaughter-house,  nor  to  open 
a  shop,  nor  to  practise  usury,  nor  to  supply  men 
slaves  or  women  slaves,  or  men  servants  or  maid 
servants,  or  animals,  nor  to  carry  on  the  business  of 
florist  and  seedsman  2,  nor  to  carry  the  razor  case  V 

[Similar  paragraph  concluding,] 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  wear  robes 
that  are  all  of  a  blue,  light  yellow,  crimson,  black, 
brownish-yellow,  or  dark  yellow  colour  :  nor  to  wear 
robes  with  skirts  to  them  which  are  not  made  of 
torn  pieces  of  cloth,  or  are  long,  or  have  flowers 
worked  on  them,  or  cobras'  hoods ;  nor  to  wear 
jackets,  nor  dresses  made  of  the  fibre  of  the  Tiri- 
taka  plant4.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a.' 


11. 

i.  Now  at  that  time  a  certain  Bhikkhuni,  when  on 
her  death-bed,  said :  *  After  I  am  gone,  let  my  set 
of  necessaries5  belong  to  the  Sawgha.'  Then  the 


1  Saloke  ti///$antiti  dvaro/w  vivaritva  upasfo^a-kayaw  dassen- 
tiyo  ti///$anti  (B.).     Compare  Theri-gatha  73. 

2  Haritaka-pawwika/w  paki/zantiti  haritakaw  K  eva  pa#;/m 
£a  pakiwanti,  pakiw^akapawaw  pasarentili  vuttaw  hoti  (B.).     Com- 
pare pa«/zika-upasako  in  the  Crataka  I,  411  =  11,  180. 

3  Namataka/0  dhareti.     See  V,  27,  3,  and  our  note  above  on 
V,  1 1,  i.     The  expression  evidently  means  here  '  to  be  a  barber.' 

4  This  paragraph  has  already  occurred  above,  in  respect  to  the 
Bhikkhus   (Mahavagga  VIII,   29),  where   see  our   notes   on   the 
various  items. 

5  Parikkharo;  that  is,  the  eight  things  over  which  a  member 


344  tfULLAVAGGA.  X,  12,  i. 

Bhikkhus  and  the  Bhikkhunis  disputed  as  to  it,  say- 
ing :  '  It  belongs  to  us ;  it  belongs  to  us.' 

They  told  this  matter  to  the  Blessed  One. 

'  If,  O  Bhikkhus,  a  Bhikkhuni,  or  a  novice  under 
training  to  become  one  (a  Sikkhamana),  when 
on  her  death-bed,  should  say  :  "  After  I  am  gone, 
let  my  set  of  necessaries  belong  to  the  Sa^gha," 
then  it  is  the  Bhikkhuni-sa^gha  it  belongs  to ;  the 
Bhikkhu-sa^gha  is  not  the  owner  thereof.  If  a 
Bhikkhu,  O  Bhikkhus,  or  a  novice  under  training 
to  become  one  (a  Sama/zera),  when  on  his  death- 
bed, should  say  :  "  After  I  am  gone,  let  my  set  of 
necessaries  become  the  property  of  the  Sawgha," 
then  it  is  the  Bhikkhu-sa;;zgha  it  belongs  to ;  the 
Bhikkhuni-sawgha  is  not  the  owner  thereof1.' 


12. 

i.  Now  at  that  time  a  certain  woman,  who  had  for- 
merly belonged  to  the  clan  of  the  Mallas 2,  had 
entered  the  Order  of  the  Bhikkhunis.  She,  seeing 
a  weakly  Bhikkhu  on  the  road,  struck  up  against 
him  with  the  edge  of  her  shoulder,  and  knocked 
him  over.  The  Bhikkhus  murmured,  were  indig- 
nant, and  complained,  saying :  '  How  can  a  Bhik- 
khuni assault  a  Bhikkhu  ? ' 

They  told  this  matter  to  the  Blessed  One. 

'A  Bhikkhuni  is  not,  O  Bhikkhus,  to  assault  a 

of  the  Buddhist  Order  was  allowed  proprietary  rights — the  three 
robes,  the  alms-bowl,  razor,  needle,  girdle,  and  water-strainer. 

1  By  the  rule  laid  down  in  the  Mahavagga  VIII,  27,  the  set  of 
robes  and  the  bowl  are  to  be  assigned  by  the  Sawgha  to  those  that 
waited  on  the  sick — at  least  in  the  case  of  Bhikkhus, — and  the 
analogy  would  doubtless  hold  good  of  the  Bhikkhunis  also. 

2  Well  known  as  wrestlers. 


X,  13,  i.          ON    THE    DUTIES    OF    BHIKKHUNIS.  345 

Bhikkhu.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a.  I  prescribe  that  a  Bhikkhuni,  O  Bhik- 
khus,  on  seeing  a  Bhikkhu,  should  get  out  of  the 
way  when  still  at  a  distance,  and  make  room  for 
him.' 

13. 

i.  Now  at  that  time  a  certain  woman,  while  her 
husband  was  on  a  journey,  became  with  child  by  a 
paramour.  She  had  a  premature  delivery,  and 
asked  a  Bhikkhuni,  a  confederate  of  hers,  to  carry 
away  the  foetus  in  her  bowl.  And  that  Bhikkhuni 
put  it  into  her  bowl,  and,  covering  it  over  with  her 
upper  robe,  went  away. 

Now  at  that  time  a  certain  Bhikkhu,  who  was  on 
an  alms-pilgrimage,  had  made  a  vow  not  to  partake 
of  the  first  food  given  to  him  until  he  had  already 
given  of  it  either  to  a  Bhikkhu  or  to  a  Bhikkhuni. 
On  seeing  the  Bhikkhuni,  that  Bhikkhu  said : 
'  Come,  sister !  take  some  food/ 

'  No  thank  you,  Sir.' 

[And  a  second  and  a  third  time  the  Bhikkhu 
made  the  same  request,  and  received  the  same 
reply.  Then  he  said,] 

'  Sister !  I  have  made  a  vow  not  to  partake  my- 
self of  the  first  food  given  to  me  until  I  have  already 
given  of  it  either  to  a  Bhikkhu  or  to  a  Bhikkhuni. 
Come,  sister  !  take  the  food/ 

Then  that  Bhikkhuni,  being  so  pressed  by  the 
Bhikkhu,  pulled  out  her  bowl,  and  showed  him  what 
was  inside  of  it.  And  the  Bhikkhu  was  indignant,  and 
annoyed,  and  remonstrated,  saying:  '  How  can  you 
do  such  a  thing  ? '  And  he  told  the  Bhikkhus,  and 
they  were  indignant,  &c.,  and  told  the  Blessed  One. 


346  A'ULLAVAGGA.  X,  15,  i. 

'  A  Bhikkhunt  is  not,  O  Bhikkhus,  to  carry  away 
a  foetus  in  her  bowl.  Whosoever  does  so,  shall 
be  guilty  of  a  dukka/a.  I  allow  a  Bhikkhuni,  O 
Bhikkhus,  on  seeing  a  Bhikkhu,  to  pull  out  her 
bowl,  and  show  it  to  him.' 


The  following  short  section  will  scarcely  bear  translating  into 
modern  English. 


15. 

i.  Now  at  that  time  the  people  gave  food  to  the 
Bhikkhus,  and  the  Bhikkhus  gave  to  the  Bhik- 
khunis.  The  people  murmured,  were  indignant, 
and  complained,  saying  :  '  How  can  their  reverences 
give  away  to  others  what  was  given  for  them  to 
have — as  if  we  did  not  know  how  to  give  gifts  ?' 

They  told  this  matter  to  the  Blessed  One. 

1  A  Bhikkhu,  O  Bhikkhus,  is  not  to  give  away  to 
others  what  was  given  for  them  themselves  to  have. 
Whosoever  does  so,  shall  be  guilty  of  a  dukka/a.' 

Now  at  that  time  the  Bhikkhus  had  come  into 
the  possession  of  some  (meat  for)  food.  They  told 
this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  give  it  to  the 
Sa;;zgha.' 

Too  much  came  into  their  possession. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  you,  O  Bhikkhus,  to  give  away  that 
which  was  given  to  special  individuals  (and  to  keep 
that  which  had  come  into  the  possession  of  the 
Sa;;zgha  as  a  whole  *).' 

1  Puggalikaw  datuw.  On  this  phrase  compare  the  similar  one 
below  at  X,  24.  Buddhaghosa  has  no  note  either  here  or  there. 


X,  i6,  2.          ON    THE    DUTIES    OF    BHIKKHUNIS.  347 

Now  at  that  time  food,  which  had  been  stored  up 
for  the  Bhikkhus,  had  come  into  their  possession. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  food  that  has  been  stored  up  to  be  en- 
joyed by  the  Bhikkhunis  after  they  have  had  it 
given  over  to  them  by  the  Bhikkhus.' 

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


16. 

1.  Now  at  that  time  the  Bhikkhus  had  come  into 
the  possession  of  some  bedding,  and  the  Bhikkhunis 
had   none.     The  Bhikkhunis  sent  a   messenger  to 
the  Bhikkhus,  saying :   *  It  would   be  well   if  their 
reverences  the  Bhikkhus  would  give  us  some  bed- 
ding on  loan  V 

They  told  this  matter  to  the  Blessed  One. 
'  I  allow  you,  O  Bhikkhus,  to  give  bedding  to  the 
Bhikkhunis  on  loan.' 

2.  Now  at  that  time  Bhikkhunis,  in  their  courses, 
sat   down   or  lay   down    on    stuffed   bedsteads    and 
chairs,  and  the  stuffing  was  soiled  with  blood. 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  sit  down  or 
lie  down  on  a  stuffed  bedstead  or  chair.  Whoso- 
ever does  so,  shall  be  guilty  of  a  dukka/a.  I  allow 
the  use,  O  Bhikkhus,  of  an  indoor's  robe  V 

The  indoor's  robe  got  soiled. 

1  Tavakalikaw.     See  the  passages  quoted  in  our  note  above 
on  ^ullavagga  VI,  18. 

2  Avasatha-/£ivaraw.      See    the    Old    Commentary  on    this 
word  as  occurring  in  the  47th  Bhikkhuni  Pa/£ittiya. 


348  OTLLAVAGGA.  X,  r6,  2. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  the  use  of  a  thigh-cloth  (a 
cloth  to  reach  nearly  down  to  the  knee  l).' 

The  thigh-cloth  slipped  down. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  it,  O  Bhikkhus,  to  be  fastened  by  a 
thread  to  be  tied  round  the  thigh.' 

The  thread  broke. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  loin-cloth,  and  a  string 
going  round  the  hips  (to  keep  it  up)2.' 

Now  at  that  time  the  AVzabbaggiya  Bhikkhunis 
used  to  wear  the  hip-string  always.  The  people 
murmured,  &c.,  saying  :  '  Like  the  women  who  still 
enjoy  the  pleasures  of  the  world  ! '  They  told  this 
matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  wear  a  hip- 
string  for  constant  use  3.  I  allow  its  use  to  one  who 
is  in  her  courses.' 

1  A#i-£olakajw.     Buddhaghosa   has   no  note  on   this.     Ani 
must  be  here  '  that  part  of  the  leg  immediately  above  the  knee,  the 
front  of  the  thigh/     Compare  Bohtlingk-Roth  s.  v.  No.  2. 

2  Sawvelliya;^  ka/i-suttakaw.      The  sawvelliyaw  is  the 
ordinary  undress  as  worn  for  the  sake  of  decency,  even  now,  by  a 
labourer  working  in  muddy  paddy  fields,  or  at  any  severe  task.     It 
is  a  wedge-shaped  strip  of  cotton  cloth  about  a  foot  and  a  half 
long,  about  five  inches  wide  at  one  end,  and  tapering  down  to  one 
inch  in  width  at  the  other.     The  broad  end  is  fixed  on  to  a  string 
going  round  the  waist  (/£a/i-suttakaw),  and  hangs  down,  when 
put  on,  in  front  of  the  legs.     When  worn  under  other  clothes,  it 
remains  so ;  but  when  the  other  clothes  are  taken  off  for  work  the 
narrow  end  is  passed  under  the  body  between  the  legs,  and  twisted 
round  the  hip-string  behind  (at  the  small  of  the  back)  so  as  to  keep 
it  fast.     Its  use  is  forbidden  to  Bhikkhus  at  V,  29,  5,  where  Bud- 
dhaghosa says,  '  Such  as  wrestlers  and  labourers  wear.' 

3  Its   use   is   also    forbidden   to  Bhikkhus  (above,  A^ullavagga 
V,  2,  i). 


X,  17,  i.          ON    THE    DUTIES    OF    BHIKKHUNIS.  349 

17. 

i.  Now  at  that  time  there  were  found  among  the 
Bhikkhunis  some  who  were  [deformed  in  one  or 
other  of  eleven  ways] l. 

They  told  this  matter  to  the  Blessed  One. 

1 1  prescribe,  O  Bhikkhus,  that  a  woman  on  whom 
the  upasampada  initiation  is  being  conferred,  is  to 
be  questioned  as  touching  the  four-and-twenty  Dis- 
qualifications 2.  And  thus,  O  Bhikkhus,  is  she  to  be 
questioned : 

(i-n)  "  Have  you  any  one  or  other  of  the  eleven 
deformities  [each  repeated  as  above]  ?  " 

( 1 2-1 6)  "Have  you  any  of  the  following  diseases — 
leprosy,  boils,  dry  leprosy,  consumption,  or  fits  ?" 

(17)  "  Are  you  a  human  being3?" 

(18)  "  Are  you  a  female  ? " 

(19)  "  Are  you  a  free  woman  ?  " 

(20)  "  Are  you  free  from  debts  ?  " 

(21)  "  Are  you  not  in  the  king's  service  ?  " 

(22)  "  Have  your  father  and  mother  given  their 
consent  ? " 

(23)  "  Are  you  full  twenty  years  of  age  ?  " 

(24)  "  Are  you  duly  provided  with  robes  and  alms- 
bowl  ?  " 

"  What  is  your  name  ?  " 

1  Here  follow  a  number  of  abnormities,  deformities,  or  diseases, 
all  of  which  have  reference  to  the  womb  or  its  accessories.     Some 
of  them  are  unintelligible  to  us.     Compare  the  corresponding  sec- 
tion in  respect  to  Bhikkhus  at  Mahavagga  I,  68. 

2  Of  these  twenty-four,  eleven  are  the  deformities  just  referred 
to,  and  the  rest  are  the  same  as  those  for  Bhikkhus  at  Mahavagga 
I,  76.     The  number  of  questions  is,  in  fact,  twenty-six,  but  the  last 
two  do  not  refer  to  Disqualifications. 

3  For  the  reason  of  this,  see  Mahavagga  I,  63. 


35O  tfULLAVAGGA.  X,  17,  2. 

"  What  is  the  name  of  your  proposer 1  ?  " 

2.  Now  at  that  time  Bhikkhus  put  the  questions 
as  touching  the  Disqualifications  to  Bhikkhunis 2, 
and  they  who  were  seeking  after  the  upasampada 
initiation  became  disconcerted  and  perplexed,  and 
were  unable  to  answer. 

They  told  this  matter  to  the  Blessed  One. 

'  I  prescribe,  O  Bhikkhus,  that  initiation  is  to  be 
conferred  in  the  Bhikkhu-sawgha  upon  a  Bhikkhunl 
who  has  been  initiated  on  the  one  side  in  the  Bhik- 
khuni-sa^gha,  and  has  there  cleared  herself  (from 
the  Disqualifications)/ 

Now  at  that  time  the  Bhikkhunis  questioned 
those  who  desired  to  receive  the  upasampada 
initiation  about  the  Disqualifications,  without  having 
had  them  instructed  beforehand  (how  to  answer). 
The  persons  who  desired  to  be  ordained  became 
disconcerted  and  perplexed,  and  were  not  able  to 
answer 3. 

They  told  this  matter  to  the  Blessed  One. 

'  I  prescribe,  O  Bhikkhus,  that  you  first  instruct 
the  women  about  to  be  initiated  (how  to  answer), 
and  that  you  then  question  them  as  to  the  Dis- 
qualifications.' 

Then  they  instructed  the  candidates  in  the  midst 
of  the  assembly,  and  they  still  became  disconcerted, 
and  could  not  answer. 

They  told  this  matter  to  the  Blessed  One. 

1  Pavattini;   corresponding    to   upa^Mya   in   the  case  of 
Bhikkhus. 

2  This  is  in  accordance  with  the  rule  laid  down  in  X,  2,  2,  that 
Bhikkhus,  and  not  Bhikkhunis,  are  to  confer  the  upasampada. 

3  This  paragraph  is  word  for  word  the  same  as  Mahavagga  I, 
76,  2  of  the  Bhikkhus. 


X,  i7,  4-  ON    THE    DUTIES    OF    BHIKKHUNIS.  351 

*  I  prescribe,  O  Bhikkhus,  that  they  be  instructed 
aside,  and  then  questioned  in  the  midst  of  the 
assembly. 

'And  thus,  O  Bhikkhus,  ought  they  to  be  in- 
structed : — First  they  ought  to  be  made  to  choose 
an  instructor  l ;  when  they  have  chosen  an  instructor 
their  robes  and  bowl  must  be  shown  to  them  : 
"  This  is  your  alms-bowl,  this  is  your  waist-cloth, 
this  is  your  upper  garment,  this  is  your  under  gar- 
ment, this  is  your  vest,  this  is  your  bathing  dress  2. 
Go  and  stand  in  such  and  such  a  place."  : 

3.  Ignorant    and    incompetent    (Bhikkhunis)    in- 
structed them,  and  they  became  disconcerted,  per- 
plexed, and  unable  to  answer. 

They  told  this  matter  to  the  Blessed  One. 

'  They  are  not  to  be  instructed,  O  Bhikkhus,  by 
unlearned,  incompetent  Bhikkhunis.  Whosoever 
does  so,  shall  be  guilty  of  a  dukka/a.  I  prescribe, 
O  Bhikkhus,  that  they  be  instructed  by  learned  and 
competent  Bhikkhunis.' 

4.  Bhikkhunis    not   appointed    (to   the    office    of 
doing  so)  instructed  them. 

They  told  this  matter  to  the  Blessed  One. 

'  Let  no  one,  O  Bhikkhus,  instruct  them  without 

1  Upa.ggha.rn.     It  should  be  observed  that  this  expression  is 
found  only  here,  and  in  the  corresponding  section  for  the  Bhikkhus, 
at  Mahavagga  I,  76,  3.     Elsewhere,  throughout,  Upa^Mya   is 
the  form  used  for  Bhikkhus,  and  Pavattini  for  Bhikkhunis.     The 
word  is  probably  here  also,  as  in  the  Mahavagga  I,  76,  3,  to  be 
taken  as  a  masculine. 

2  These  last  two  are  omitted  in  the  corresponding  section  for 
the  Bhikkhus,  Mahavagga  I,  76,  3.     On  Sawka/fc^ikaw,  see  the 
note  of  the  Old  Commentator  on  the  96th  Bhikkhuni  Pa£ittiya, 
and    on   Udaka -sa/ika,    the    same    on    the    22nd    Bhikkhuni 
Pa&ltiya. 


352  ATULLAVAGGA.  X,  17,  5. 

having  been  appointed  thereto.  Whosoever  does 
so,  shall  be  guilty  of  a  dukka^a.  I  prescribe,  O 
Bhikkhus,  that  a  Bhikkhuni  appointed  to  the  office 
instruct  them. 

'  And  thus,  O  Bhikkhus,  ought  she  to  be  ap- 
pointed— one  may  either  appoint  herself,  or  one  may 
be  appointed  by  another.  And  how  is  a  Bhikkhuni 
to  appoint  herself?  Let  a  learned,  competent 
Bhikkhuni  lay  the  following  motion  (;1atti)  before 
the  Sangria :  "  Let  the  Sa^gha,  reverend  Ladies,  hear 
me.  N.  N.  desires  to  receive  the  upasampada 
initiation  from  the  venerable  lady,  M.  M.  If  it  seem 
meet  to  the  Sa;/zgha,  I  will  instruct  N.  N."  Thus 
may  a  Bhikkhuni  appoint  herself. 

'  And  how  is  a  Bhikkhuni  to  be  appointed  by 
another  ?  Let  a  learned,  competent  Bhikkhuni  lay 
the  following  resolution  before  the  Sawgha :  "  Let 
the  Sa^gha,  reverend  Ladies,  hear  me.  N.  N.  de- 
sires to  receive  the  upasampada  initiation  from 
the  venerable  lady,  M.  M.  If  it  seem  meet  to  the 
Sawgha,  let  A.  A.  instruct  N.  N."  Thus  may  one 
Bhikkhuni  be  appointed  by  another. 

5.  '  Then  let  that  so  appointed  Bhikkhuni  go  to 
the  person  who  is  seeking  to  be  initiated,  and  thus 
address  her  :  "  Listen  to  me,  N.N.  This  is  the  time 
for  you  to  speak  the  truth,  to  declare  that  which  is. 
When  you  are  asked  about  what  has  happened  be- 
fore the  Sawgha,  you  ought,  if  it  is  so,  to  answer : 
"  That  is  so ; "  if  it  is  not  so,  to  answer :  "  That  is 
not  so."  Be  not  perplexed,  be  not  disconcerted.  I 
shall  ask  you  thus  :  "  Are  you  deformed  (&c.,  down 
to  the  end  of  the  twenty-six  questions  in  J  i).": 

(After  the  instruction  was  over,  the  instructor  and 
the  candidate)  returned  together  to  the  assembly. 


X,  17,  7-         ON    THE    DUTIES    OF    BHIKKHUNIS.  353 

1  They  are  not  to  return  together.  Let  the  in- 
structor return  first,  and  lay  the  following  resolution 
before  the  Sa^gha  :  "  Let  the  Sawgha,  reverend 
Ladies,  hear  me.  N.  N.  desires  to  receive  the  u pa- 
samp  ad  a  initiation  from  the  venerable  lady,  M.  M.; 
and  she  has  been  instructed  by  me.  If  it  seem 
meet  to  the  Sa^gha,  let  N.  N.  come  forward." 
Then  let  her  be  told  to  come  forward.  Then 
let  her  be  told  to  adjust  her  upper  robe  over 
one  shoulder  only,  to  bow  down  before  the  Bhik- 
khunis,  to  sit  down  on  her  heels,  and  stretching 
forth  her  joined  palms,  to  ask  for  the  upasampada 
initiation,  saying :  "  I  ask  the  Sa^gha,  reverend 
Ladies,  for  initiation.  May  the  Sangria,  reverend 
Ladies,  raise  me  up  (out  of  the  worldly  life),  having 
pity  on  me."  And  a  second  and  a  third  time  is  she 
to  repeat  that  request. 

6.  *  Then  let  a  learned  and  competent  Bhikkhunt 
lay  the  following  resolution   before   the   Sa^gha  : 
"  Let  the  Sawgha,  reverend  Ladies,  hear  me.     This 
person,  N.  N.,  desires  to  receive  the  upasampad£ 
initiation  from  M.  M.  ;  and  she  has  been  instructed 
by  me.     If  it  seem  meet  to  the   Sawgha,  let  me 
question   N.  N.   as    touching  the   Disqualifications. 
Listen  to  me,  N.  N.  [as  before,  down  to  the  end  of 
the  questions]." 

7.  *  Then  let  a  learned  and  competent  Bhikkhuni 
lay  the  following  motion  before  the  Sa^gha  :  "  Let  the 
Sawgha,  reverend  Ladies,  hear  me.     This  person, 
N.  N.,  desires  to  receive  the  upasampada  initiation 
from  the  venerable  lady,  M.  M.     She  is  free  from 
the  Disqualifications,  and  is  duly  provided  with  alms- 
bowl    and   robes.     This    person,    N.   N.,    asks   the 
Sa/^gha  for  the  upasampada  initiation,  the  vene- 

[20]  A  a 


354  JOJLLAVAGGA.  X,  17,  g. 

rable  lady,  M.  M.,  being  her  proposer.  If  it  seem 
meet  to  the  Sawgha,  let  the  Sa;^gha  receive  N.  N., 
the  venerable  lady,  M.  M.,  being  her  proposer. 
That,  then,  is  the  motion. 

' "  Let  the  Sawgha,  venerable  Ladies,  hear  me. 
N.  N.  desires  to  receive  the  upasampada,  the 
lady,  M.  M.,  being  her  proposer.  The  Sawgha 
confers  the  upasampada  upon  N.  N.,  the  lady, 
M.  M.,  being  her  proposer.  Whosoever  of  the 
venerable  ones  agrees  thereto,  let  her  keep  silence  ; 
whosoever  agrees  not  thereto,  let  her  speak.  A 
second  time  I  say  the  same  thing."  [The  whole 
of  this  paragraph  repeated.]  And  a  third  time  I 
say  the  same  thing.  [Paragraph  repeated.] 

*  The  Sawgha  has  conferred  the  upasampada 
upon  N.  N.,  the  lady,  M.  M.,  being  her  proposer. 
The  Sa^gha  agrees  thereto.  Therefore  is  it  silent. 
Thus  do  I  understand.' 

8.  '  Then,  further,  let  her  be  taken  before  the 
Bhikkhu-sawgha,  and  there  told  to  arrange  her  robe 
over  one  shoulder  only,  to  bow  down  before  the 
Bhikkhus,  and,  sitting  down  on  her  heels,  to  stretch 
forth  her  joined  palms,  and  say  :  "  I,  Sirs,  N.  N., 
who,  being  desirous  of  receiving  the  upasampada 
initiation  from  M.  M.J  have  received  it  on  the  one 
side  (of  the  Sa^gha,  from  the  Bhikkhunis),  and 
have  there  been  declared  free  (from  the  Disqualifi- 
cations), do  hereby  ask  the  Sa^gha  for  the  upa- 
sampada." [The  rest  of  the  proceedings  are  the 
same  as  before  the  Bhikkhuni-sa^gha.]  "  May  the 
Sawgha,  reverend  Sirs,  raise  me  up  (out  of  the 
worldly  life),  having  pity  on  me."  And  a  second 
time  do  I  hereby  ask  [&c.,  repeated].  And  a  third 
time  do  I  hereby  ask  [the  same  repeated]. 


X,  i8.  ON    THE    DUTIES    OF    BHIKKHUlrfs.  355 

[The  rest  of  the  proceedings  are  the  same  as  in 
the  last  sections  6  and  7,  putting  '  Bhikkhu '  for 
*  Bhikkhuni,'  and  '  reverend  Sirs '  for  '  reverend 
Ladies.'] 

'  Then,  further,  let  them  (the  Bhikkhus)  measure 
the  shadow,  tell  (the  newly-received  Bhikkhuni) 
what  season  and  what  date  it  is,  tell  her  what  part 
of  the  day  it  is,  tell  her  the  whole  formula1,  and  tell 
the  Bhikkhunis  :  "  You  are  to  teach  her  what  are 
the  three  things  allowed2,  and  what  are  the  eight 
things  interdicted  3." ; 


18. 

Now  at  that  time  Bhikkhunis  wasted  their  time 
in  the  dining-hall,  doubting  as  to  which  should  take 
which  seat. 

They  told  this  matter  to  the  Blessed  One. 

'  I  prescribe,  O  Bhikkhus,  that  the  senior  eight 
Bhikkhunis  shall  take  their  seats  according  to 
seniority,  and  the  rest  as  they  happen  to  come  in.' 

Now  at  that  time  Bhikkhunis,  on  the  ground 
that  the  Blessed  One  had  so  prescribed,  let  the 
eight  senior  Bhikkhunis  in  every  other  place  take 

1  Sawgiti.     On  the  meaning  of  this  curious  use  of  the  word, 
see  our  note  on  the  corresponding  section  for  the  Bhikkhus  (Mahd- 
vagga  I,  77). 

2  The  three  Nissayas,  which  are  doubtless  the  same  as  the  ist, 
2nd, 'and  4th  of  the  four  Resources  mentioned  in  the  corresponding 
paragraph   for  Bhikkhus   (Mahavagga  I,  77).     The  third  is  for- 
bidden to  Bhikkhunis,  below,  X,  23. 

3  A tth&  akarawiyani.     These  must  bear  the  same  relation  to 
the  eight  Bhikkhuni  Para^-ikas  as  the  four  Interdicts  in  the  corres- 
ponding paragraph  for  the  Bhikkhus  (Mahavagga  I,  78)  do  to  the 
four  Bhikkhu  Para^ikas. 

A  a  2 


356  tfULLAVAGGA.  X,  19,  i. 

exclusive  possession  (of  the  first  eight  seats),  and  the 
rest  arranged  themselves  as  they  came  in. 

They  told  this  matter  to  the  Blessed  One. 

'  I  prescribe,  O  Bhikkhus,  as  above,  only  in  the 
case  of  the  dining-hall.  Everywhere  else  let  there 
be  no  exclusive  right  to  seats  by  seniority.' 


19. 

i.  Now  at  that  time  the  Bhikkhunis  did  not  hold 
Pavara^a. 

They  told  this  matter  to  the  Blessed  One. 

1 A  Bhikkhuni  is  not,  O  Bhikkhus,  to  omit  holding 
Pavara^a.  Whosoever  does  so,  shall  be  dealt  with 
according  to  law  V 

Now  at  that  time  the  Bhikkhunis  held  Pavara^a 
by  themselves,  and  not  in  the  Bhikkhu-sawgha. 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  hold  Pa- 
vara^a  apart,  and  not  in  the  Bhikkhu-sawgha. 
Whosoever  daes  so,  shall  be  dealt  with  according 
to  law 2.' 

Now  at  that  time  Bhikkhunis  holding  Pavara/za 
with  the  Bhikkhus  only,  and  not  apart  by  themselves, 
disturbed  (the  meeting  of  the  Bhikkhu-sawgha). 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  hold  Pava- 
ra^a  with  the  Bhikkhu-sawgha  only.  Whosoever 
does  so, -shall  be  guilty  of  a  dukka^a2.' 

Now  at  that  time  Bhikkhunis  spent  all  their  time 

1  The  57th  Bhikkhuni  Pa/£ittiya,  u'hich  is  the  same  as  the  4th 
Garudhamma  above,  X,  i,  4. 

2  See  last  note. 


X,  ip,  2.        ON    THE    DUTIES    OF    BHIKKHUNIS.  357 

before  noon  holding  Pavara^a  [and  so  had  no  time 
left  for  the  early  meal]. 

They  told  this  matter  to  the  Blessed  One. 

*  I  prescribe,  O  Bhikkhus,  that  they  hold   Pava- 
rana.  in  the  afternoon.' 

When  holding  Pavara/za  in  the  afternoon,  they  had 
not  time  enough  [to  conclude  their  own  ceremony 
that  day,  and  take,  part  in  that  of  the  Bhikkhus]. 

They  told  this  matter  to  the  Blessed  One. 

*  I  allow  them,  O  Bhikkhus,  to  hold  their  own 
Pavara^a  one  day,  and  that  with  the  Bhikkhus  the 
next  day.' 

2.  Now  at  that  time  the  whole  of  the  Bhikkhuni- 
sa^gha  declaring,  each  one  for  herself,  her  Pavarawa 
before  the  Bhikkhu-sawgha,  disturbed  (the  pro- 
ceedings). 

They  told  this  matter  to  the  Blessed  One. 

'  I  prescribe,  O  Bhikkhus,  that  some  one  learned 
and  competent  Bhikkhunl  be  deputed  to  make  the 
Pavara^a  invitation  on  behalf  of  the  Bhikkhuni- 
sa^gha  before  the  Bhikkhu-sawgha.  And  thus, 
O  Bhikkhus,  is  she  to  be  deputed : 

' "  First,  the  Bhikkhuni  is  to  be  asked  (whether 
she  be  willing  to  serve).  When  that  has  been  done, 
a  learned  and  discreet  Bhikkhunl  is  to  lay  this  motion 
before  the  Sa^gha :  Let  the  Sa^gha,  venerable 
Ladies,  hear  me.  If  it  seem  meet  to  the  Sa^gha, 
let  the  Sawgha  depute  N.  N.  to  make  the  Pavara/za 
invitation  on  behalf  of  the  Bhikkhuni-sa;^gha  before 
the  Bhikkhu-sawgha.  That  is  the  motion. 

' "  Let  the  Sa^gha,  venerable  Ladies,  hear  me. 
The  Sawgha  deputes  N.  N.  to  make  the  Pavara^a 
invitation  on  behalf  of  the  Bhikkhuni-sawgha  before 
the  Bhikkhu-sa^gha.  Whosoever  of  the  venerable 


tfULLAVAGGA.  X,  19,  3. 


ones  approves  thereof,  let  her  keep  silence.     Who- 
soever approves  not  thereof,  let  her  speak. 

'  "  N.  N.  is  deputed  by  the  Sawgha  to  make  the 
Pavara/za  invitation  on  behalf  of  the  Bhikkhuni- 
sawgha  before  the  Bhikkhu-sa;/2gha.  The  Sawgha 
approves  thereof.  Therefore  is  it  silent.  Thus  do 
I  understand." 

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

whole  repeated].     And  a  third  time  ......  [the 

whole  repeated]1." 


20. 

Now  at  that  time  Bhikkhunis  inhibited  Bhikkhus 
from  the  Uposatha,  or  from  the  Pavara^a,  or  from 
the  Exhortation,  or  issued  commands  to  them,  or 
asked  them  to  give  them  leave  to  rebuke  them,  or 
warned  them  of  some  offence  they  supposed  they 

1  This,  of  course,  is  the  same  form  that  each  separate  member  of 
the  Order  uses  before  his  or  her  own  Sa^zgha.  Compare  our  notes 
above  on  the  corresponding  passage  in  the  Mahavagga,  IV,  i,  4. 


X,  21.  ON    THE    DUTIES    OF    BHIKKHUNIS.  359 

were  committing,  or  called  upon  them  to  remember 
whether  or  not  they  had  committed  an  offence 1. 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  perform  any 
one  of  these  official  acts  towards  a  Bhikkhu. 
Should  she  do  so,  the  act  is  itself  invalid,  and  she 
is  guilty  of  a  dukka/a.' 

Now  at  that  time  Bhikkhus  inhibited  Bhikkhunis 
[&c.,  as  before,  giving  the  contrary  decision]. 


21. 

Now  at  that  time  the  A^abbaggiya  Bhikkhunis 
had  themselves  carried  in  vehicles  to  which  cows 
were  yoked  with  a  bull  between  them 2,  or  bulls 
were  yoked  with  a  cow  between  them.  People 
were  annoyed,  murmured,  and  became  indignant, 
saying :  '  That  is  what  is  done  at  the  feast  of  the 
Gaiiga,  and  the  Mahi  V 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  be  carried  in 
a  vehicle.  Whosoever  does  so,  shall  be  dealt  with 
according  to  law  V 

Now  at  that  time  a  certain  Bhikkhuni  was  sick, 
and  unable  to  go  on  foot. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  the  use  of  a  carriage,  O  Bhikkhus,  to 
a  sick  (Bhikkhuni)  V 

1  On  all  these  official  acts  of  a  Bhikkhuni,  see  the  notes  above 
on  ^ullavagga  I,  5. 

2  On  all  these  expressions,  see  our  notes  above  at  Mahavagga  V, 
9,  3,  where  they  recur  word  for  word. 

8  This  is  the  85th  Bhikkhuni  Pay&ittiya. 

4  This  is  repeated  from  the  85th  Bhikkhuni  Pa&ttiya.  The  cor- 
responding permission  is  given  to  Bhikkhus  by  Mahavagga  V,  10,  2. 


360  tfULLAVAGGA.  X,  22,  i. 

Now  the  Bhikkhunis  thought :  '  Should  the  carts 
be  yoked  with  cows  or  bulls  ?' 

They  told  this  matter  to  the  Blessed  One. 

1 1  allow,  O  Bhikkhus,  a  cart  yoked  with  cows  or 
bulls,  or  drawn  by  hand  V 

Now  at  that  time  a  certain  Bhikkhuni  was  much 
distressed  by  the  jolting  of  the  cart. 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  the  use  of  a  litter  or 
sedan  chair  V 

22. 

i.  Now  at  that  time  a  courtesan  named  Kddkz- 
kasi 3  had  adopted  the  religious  life  under  the  Bhik- 
khunis, and  she  wanted  to  go  to  Savatthi  to  be 
received  as  full  member  of  the  Order  (to  receive 
the  upas  am  pad  a  initiation)  by  the  Blessed  One 
himself.  And  men  of  abandoned  life  heard  of  it, 
and  beset  the  road.  And  when  A^^akasl,  the 
courtesan,  heard  that  they  had  done  so,  she  sent  a 
messenger  to  the  Blessed  One,  saying  :  '  I  want  to 
receive  the  upasampada  initiation  :  what  course  of 
action  should  I  adopt  ? ' 

Then  the  Blessed  One,  in  that  connection,  ad- 
dressed the  Bhikkhus,  after  delivering  a  religious 
discourse  4,  and  said :  '  I  allow  you,  O  Bhikkhus,  to 
confer  the  upasampada  initiation  (upon  Bhik- 
khunis) even  by  a  messenger5.' 

1  Hattha-va//akaff/.     See  the  note  on  Mahavagga  V,  10,  3. 

2  So  also  for  Bhikkhus  at  Mahavagga  V,  10,  3. 

3  On  the  meaning  of  this  nickname  or  epithet,  compare  our  note 
on  Mahavagga  VIII,  2  (and  see  also  VIII,  i,  i,  and  3). 

4  As  set  out  in  ^Tullavagga  I,  i  ;  Mahavagga  I,  35,  6. 

5  The  ordinary  rule,  no  doubt,  required,  as  in  the  case  of  Bhik- 


X,  22,  3-         ON    THE    DUTIES    OF    BHIKKHUNis.  361 

2.  They  conferred  it  by  (sending)  a  Bhikkhu  as 
the  messenger. 

They  told  this  matter  to  the  Blessed  One. 

'You  are  not,  O  Bhikkhus,  to  confer  the  u pa- 
samp  ad  a  initiation  on  a  Bhikkhuni  by  sending  a 
Bhikkhu  as  messenger.  Whosoever  does  so,  shall 
be  guilty  of  a  dukka/a.' 

They  conferred  it  by  sending  a  female  student 

a  male  novice a  female  novice an 

ignorant,  incompetent  Bhikkhuni,  as  the  messenger. 

[Similar  decision  in  each  case.] 

'  I  allow  you,  O  Bhikkhus,  to  confer  the  upa- 
s  am  pa  da  initiation  by  sending  a  learned,  competent 
Bhikkhuni  as  a  messenger.' 

3.  *  That  Bhikkhuni  messenger  is  to  go  before 
the   Sa^gha,   and    arranging    her    robe    over    one 
shoulder,  is  to  bow  down  before  the  Sawgha,  and 
sitting  on   her   heels,  to    stretch    forth    her  joined 
palms,  and  say  :   "  N.  N.,  having  been  desirous  of 
receiving  the  upasampada  initiation  with  the  lady, 
M.  M.  (as  her  proposer),  has  received  it  on  the  one 
hand  from  the  Bhikkhuni-sa^gha,   and   has    there 
been   declared   free   (from    the    Disqualifications l). 
But  she  is  prevented  by  some  danger  or  other  from 
coming  before  the  Sawgha  (to  have  her  initiation 
confirmed) 2.     N.  N.  asks  the  Sa^gha  for  initiation. 
Let  the  Sa^gha  raise  her  up  (out  of  the  worldly  life) 
out  of  compassion  upon  her.'     [To  be  said  thrice.] 

khus,  a  Sawgha  of  not  less  than  ten  persons  (Mahavagga  I,  31,  2, 
and  IX,  4,  i),  each  of  ten  years  standing  or  more  (Mahavagga  I, 
31,  8).  But  even  for  Bhikkhus  there  were,  under  special  circum- 
stances, certain  relaxations  of  this  rule  (Mahavagga  V,  13,  n),. 

1  See  above,  X,  17,  i,  for  the  twenty-four  Disqualifications.. 

2  Compare  above,  X,  i,  4,  and  X,  17. 


362  JTULLAVAGGA.  X,  23. 

4  Then  let  a  learned,  competent  Bhikkhu  lay  the 
motion  before  the  Sa?;zgha.  "  Let  the  Sa;^gha,  vene- 
rable Sirs,  hear  me.  N.  N.,  having  been  desirous 

[statement  of  fact,  as  before].  If  it  seem 

meet  to  the  Sa^gha,  let  the  Sa#*gha  confer  the 
upasampada  initiation  upon  N.  N.,  M.  M.  being 
her  proposer.  That  is  the  motion. 

'  "  Let  the  Samgha,  venerable  Sirs,  hear  me. 

N.  N., [statement  of  fact,  as  before].  The 

Sawgha  hereby  confers  the  upasampada  initiation 
upon  N.  N.,  M.  M.  being  her  proposer.  Whosoever 
of  the  venerable  ones  approves  thereof,  let  him  keep 
silence.  Whosoever  approves  not  thereof,  let  him 
speak.  And  a  second  time  I  say  the  same  thing. 

N.  N., (&c.,  down  to)  let  him  speak.  And 

a  third  time  I  say  the  same  thing.  N.  N., 

(&c.,  down  to)  let  him  speak. 

'  "  The  Sa^gha  has  hereby  conferred  the  upa- 
sampada initiation  upon  N.  N.,  M.  M.  being  her 
proposer.  The  Sa^gha  approves  thereof.  There- 
fore is  it  silent.  Thus  do  I  understand." 

*  Then,  further,  let  them  (the  Bhikkhus)  measure 
the  shadow,  tell  (the  messenger  that  she  may  tell 
the  newly-received  Bhikkhuni)  what  season  and 
what  date  it  is,  tell  her  what  part  of  the  day  it  is, 
tell  her  the  whole  formula  ;  and  tell  the  Bhikkhunis 
to  teach  her  what  are  the  three  things  allowed,  and 
what  are  the  eight  things  interdicted  V 


23, 

Now  at  that  time  Bhikkhunis  dwelt  in  the  forest, 
and  men  of  abandoned  life  violated  them. 

1  See  above,  X,  17,  8. 


X,  24,  I.         ON    THE    DUTIES    OF    BHIKKHUNIS.  363 

They  told  this  matter  to  the  Blessed  One. 

1 A  Bhikkhuni  is  not,  O  Bhikkhus,  to  adopt  the 
forest  life.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a1/ 

24. 

i.  Now  at  that  time  a  certain  lay  disciple  had 
given  to  the  Bhikkhuni-sawgha  a  servant's  lodge 2 
(to  live  in). 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  the  use  of  a  stable/ 

It  did  not  satisfy  (their  wants) 3.  They  told  this 
matter  to  the  Blessed  One. 

'  I  allow,  O  Bhikkhus,  a  separate  residence  for 
Bhikkhunis.' 

That  did  not  satisfy  their  wants.  They  told  this 
matter  to  the  Blessed  One. 

*  I  allow,  O  Bhikkhus,  building  operations 4  (to  be 
carried  on  for  the  benefit  of  Bhikkhunis)/ 

1  Compare  Mahavagga  I,  30,  4,  and  I,  77,  and  our  note  above  on 
X,  17,  8. 

2  This  word  has  already  occurred,  in  a  list  of  various  buildings, 
at  Mahavagga  III,  5,  9,  where  we  have  rendered  it  stable.     Bud- 
dhaghosa  says  here  uddositan  (MS.  udosita)  ti  bhaw^a-sala,  and 
as  at  Mahavagga  I,  61,  assa-bha»</a  and  hatthi-bhawd/a  are 
evidently   grooms   attending    on   horses    or    elephants    (compare 
Gataka  I,  62,  3),  bhaw^a-sala  may  mean  a  servant's  hall  for  the 
use  of  that  particular  class  of  servants.  A  lawsuit  about  anuddosita 
forms  the  Introductory  Story  to  the  ist  Bhikkhuni  Sawghadisesa,  but 
the  passage  throws  no  light  on  the  special  meaning  of  the  term.    See 
also  the  Sutta-vibhanga  on  Nissaggiya  II,  3,  5,  and  Khudda  Sikkha 
III,  19.     The  Sanskrit  equivalent  might  perhaps  be  udavasita,  if 
the  reading  of  the  Samanta  Pasadika  had  any  traditional  value  ;  but 
the  dd  is  not  doubtful  in  the  MSS.  of  the  text  at  any  of  the  passages 
quoted.     Assa-sala  is  the  word  for  stable  at  Gataka  I5  62,  3. 

3  Na  sammati.     See  the  note  on  V,  13,  3. 

4  Navakammaw.     See  the  note  above  at  V,  13,  3. 


364  tfULLAVAGGA.  X,  25,  I, 

That  did  not  satisfy  their  wants.  They  told  this 
matter  to  the  Blessed  One. 

'  I  allow  Bhikkhunis,  O  Bhikkhus,  to  assign  cer- 
tain places  to  live  in  to  individual  members  of  the 
Order1.' 


25. 

i.  Now  at  that  time  a  certain  woman  who  had 
already  conceived,  but  did  not  know  it,  was  received 
into  the  Order  among  the  Bhikkhunis.  Afterwards 
her  womb  moved  within  her 2.  Then  that  Bhik- 
khuni  thought :  '  How  shall  I  now  conduct  myself 
towards  this  child  ?' 

They  told  this  matter  to  the  Blessed  One. 

1  I  allow  her,  O  Bhikkhus,  to  bring  it  up  till  it 
have  attained  to  years  of  discretion  V 

Then  the  Bhikkhuni  thought :  *  It  is  not  per- 
missible for  me  to  live  alone,  nor  for  any  other 
Bhikkhuni  to  live  with  a  male  child.  What  course 
ought  I  to  pursue  ?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  the  Bhikkhunis,  O  Bhikkhus,  to  depute 
any  one  Bhikkhuni,  and  give  her  as  a  companion  to 
that  (first-mentioned)  Bhikkhuni/ 

1  Puggalikaw  katuw.     See  the  note  above  on  X,  15,  i. 

2  There  is  a  touching  story  founded  on  a  similar  incident  which 
is  given  as  the  Introductory  Story  to  No.  12  of  the  (ratakas,  trans- 
lated in  Rh..  D.'s  'Buddhist  Birth  Stories/  pp.  199-205.     By  the 
6ist  Bhikkhuni  Pa/£ittiya  it  is  lawful  or  unlawful  to  initiate  a  preg- 
nant woman  according  as  she  is  unconscious  or  conscious  of  the 
fact  of  her  conception. 

3  ViMutam    papuwati.      That    is,   no    doubt,    to    puberty. 
Compare  the  opening  phrases  of  the  Introductory  Story  referred  to 
in  the  last  note  (Gataka  I,  231)  and  also  Gataka  III,  437. 


X,  25,  3-         ON    THE    DUTIES    OF    BHIKKHUNIS.  365 

'  And  thus,  O  Bhikkhus,  is  she  to  be  appointed  : 
First  that  Bhikkhuni  ought  to  be  asked  (whether 
she  be  willing  to  undertake  the  duty).  After  she 
has  been  asked,  a  learned  and  competent  Bhikkhuni 
ought  to  lay  the  motion  before  the  Sa^gha,  saying  : 

*  "  Let  the  Sa^gha,  venerable  Ladies,  hear  me. 
If  it  seem  meet  to  the  Sawgha,  let  the  Sawgha 
depute  N.  N.  as  a  companion  to  M.  M.  That  is 
the  motion. 

' "  Let  the  Sawgha," '  [&c.,  as  usual,  to  the  end  of 
the  Kammava^a.] 

2.  Then    that    companion    Bhikkhuni    thought : 
'  Now  how  should   I  conduct  myself  towards  this 
Child?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  prescribe  that  the  Bhikkhunls,  O  Bhikkhus, 
conduct  themselves  towards  that  child  precisely  as 
they  would  towards  other  men,  save  only  as  regards 
the  sleeping  under  the  same  roof1.' 

3.  Now  at  that  time   a  certain  Bhikkhuni,  who 
had  been  guilty  of  a  grievous  offence,  was  living 
subject    to    the    Manatta   penance2.     Then    that 
Bhikkhuni  thought :  'It  is  not  permissible  for  me 
to    live   alone,   and    it   is    not  permissible  for  any 
other  Bhikkhuni  to  live  with  me.    What  now  ought 
I  to  do?' 

They  told  this  matter  to  the  Blessed  One. 

'  I  allow  the  Bhikkhunis,  O  Bhikkhus,  to  depute 
any  one  Bhikkhuni,  and  to  give  her  as  a  companion 
to  that  Bhikkhuni.  And  thus,  O  Bhikkhus,  ought 


1  Sagara/w  ;  on  which  Buddhaghosa  has  no  note. 

2  For  what  this  implied,  see  ./Tullavagga  II,  i,  2,  and  II,  6,  i,  and 
compare  the  5th  Garudhamma  above,  X,  i,  4. 


366  tfULLAVAGGA.  X,  26,  I. 

she  to  be  deputed  [&c.,  as  in  last  section  but  one, 
down  to  the  end  of  the  Kammava/£a].' 


26. 

1.  Now  at  that  time  a  certain   Bhikkhuni    first 
abandoned   the   precepts,  and   then   threw  off  the 
robes  *.     Afterwards  she  came  back,  and  asked  the 
Bhikkhunis  to  admit  her  into  the  Order  again. 

They  told  this  matter  to  the  Blessed  One. 

4  A  Bhikkhuni  ought  not,  O  Bhikkhus,  to  abandon 
the  precepts.  But  by  having  thrown  off  the  robes 
she  is  ipso  facto  incapable  of  being  a  Bhikkhuni/ 

2.  Now  at  that  time  a  certain  Bhikkhuni,  though 
still  wearing    the    orange-coloured    robe,    joined  a 
sect  of  the  Titthiyas.     Afterwards  she  came  back, 
and  asked  the  Bhikkhunis  to  receive  her  into  the 
Order  again. 

They  told  this  matter  to  the  Blessed  One. 

4  A  Bhikkhuni,  O  Bhikkhus,  who,  when  still  wear- 
ing the  orange-coloured  robe,  has  gone  over  to  the 
Titthiyas,  is  not  to  be  received  again  V 


27. 

i.  Now  at  that  time  Bhikkhunis,  fearing  to  offend, 
would  not  let  men  salute  them,  or  cut  their  hair  or 
nails,  or  dress  their  wounds. 

1  On  the  distinction  between  these  two  phrases,  see  the  note  on 
Mahavagga  II,  22,  3. 

2  For  the  similar  rule  in  the  case  of  Bhikkhus,  see  Mahavagga 
I,  38,  i. 


X,  27,  4-         ON    THE    DUTIES    OF    BHIKKHUNIS.  367 

They  told  this  matter  to  the  Blessed  One. 
'  I    allow   them,    O    Bhikkhus,    to    permit    those 
things.' 

2.  Now  at  that  time  Bhikkhunis,  when  sitting  on 
a  divan,   allowed   (other   people    thereon)  to  touch 
them  with  their  heels. 

They  told  this  matter  to  the  Blessed  One. 

*  A  Bhikkhunt  is  not,  O  Bhikkhus,  to  sit  on  a 
divan1.  Whosoever  does  so,  shall  be  guilty  of  a 
dukka/a/ 

Now  at  that  time  a  certain  Bhikkhuni  was  sick, 
and  without  using  a  divan  she  could  not  be  at  ease. 
•  They  told  this  matter  to  the  Blessed  One. 

1 1  allow  Bhikkhunis,  O  Bhikkhus,  to  use  a  half- 
divan  V 

3.  [Rule  as  to  construction  of  privies 3.] 

4.  Now  at  that  time  the  Bhikkhunis  used  chunam 
at  their  baths. 

People  murmured,  saying,  '  As  the  women  in  the 
world  do  I' 

They  told  this  matter  to  the  Blessed  One. 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  use  chunam 
at  her  bath.  Whosoever  does  so,  shall  be  guilty 
of  a  dukka/a.  I  allow,  O  Bhikkhus,  the  use  of  clay 
and  the  red  powder  of  rice  husks  V 

1  Pallanka#z.    Compare  Mahavagga  V,  10,  4,  5  ;  ATullavagga  V, 
37,  VI,  8,  VI,  14 ;  and  the  42nd  Bhikkhuni  Pa&ttiya. 

2  A</</Aa-pallanka«.     Probably  a   cushion,  which   only  one 
person  could  use  at  a  time. 

3  Compare  the  Rules  for  the  Bhikkhus,  Aullavagga  VIII,  9,  10, 
which  we  have  also  left  untranslated.     Buddhaghosa  says  here, 
He/Ma-viva/e   upari/fr^anne  ti  ettha  sa/£e  kupo   khato    hoti 
upari  pana  padaramattam  eva  sabba-disasu  pa?w1ayati  evarupe  pi 
va//ati. 

4  Kukkusaw.    Buddhaghosa  says  here,  Kukkusaw  mattikan 


368  tfULLAVAGGA.  X,  27,  4. 

[Similar  paragraph,  ending] 

'  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  use  scented 
clay  at  her  bath l.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka/a.  I  allow,  O  Bhikkhus,  the  use 
of  common  clay.' 

Now  at  that  time  Bhikkhunis  bathing  together  in 
the  steam-bath  room  made  a  tumult. 

They  told  this  matter  to  the  Blessed  One. 

'  Bhikkhunis  are  not,  O  Bhikkhus,  to  bathe  in  a 
steam-bath.  Whosoever  does  so,  shall  be  guilty  of 
a  dukka/a,' 

Now  at  that  time  Bhikkhunis  bathing  against  the 
stream  allowed  the  rush  of  water  against  them. 

They  told  this  matter  to  the  Blessed  One. 

'A  Bhikkhuni  is  not,  O  Bhikkhus,  to  bathe 
against  the  stream.  Whosoever  does  so,  shall  be 
guilty  of  a  dukka^a.' 

Now  at  that  time  Bhikkhunis  bathed  in  a  place 
not  a  common  bathing-place,  and  men  of  abandoned 
life  violated  them. 

They  told  this  matter  to  the  Blessed  One. 

1  A  Bhikkhuni  is  not,  O  Bhikkhus,  to  bathe  at  a 
place  not  a  common  bathing-place.  Whosoever  does 
so,  shall  be  guilty,  of  a  dukka/a.' 

Now  at  that  time  Bhikkhunis  bathed  at  a  bathing- 
place  used  also  by  men.  People  murmured,  were 
indignant,  and  complained,  saying,  *  As  those  women 
do  who  are  still  living  in  the  pleasures  of  the 
world  V 

They  told  this  matter  to  the  Blessed  One. 

ti  ku«daka?1  K  eva  mattika?i  ^a.  The  use  of  these  last  two  was  allowed 
to  Bhikkhus  by  JTuIlavagga  VI,  3,  i,  for  building  purposes. 

1  This  is  apparently  covered  by  the  88th  and  89th  Bhikkhuni 
Pa&ttiya. 


X,  27,  4-        ON    THE    DUTIES    OF    BHIKKHUNis.  369 

1 A  Bhikkhuni  is  not,  O  Bhikkhus,  to  bathe  at  a 
bathing-place  used  also  by  men.  Whosoever  does 
so,  shall  be  guilty  of  a  dukka^a.  I  allow,  Bhik- 
khunis,  O  Bhikkhus,  to  bathe  at  a  bathing-place 
used  by  women.' 


End  of  the  Third  Portion  for  Recitation. 


End  of  the  Tenth  Khandhaka,  the  Bhikkhunf- 
Khandhaka. 


[20]  B  b 


370  iTULLAVAGGA.  XI,  i, 


ELEVENTH    KHANDHAKA. 

ON  THE  COUNCIL  OF  RAGAGAHA. 

I1. 

T.  Now  the  venerable  Maha  Kassapa  addressed 
the  Bhikkhus,  and  said  :  '  Once  I  was  travelling 
along  the  road  from  Pava  to  Kusinara  with  a  great 
company  of  the  Bhikkhus,  with  about  five  hundred 
Bhikkhus.  And  I  left  the  high  road  and  sat  myself 
down  at  the  foot  of  a  certain  tree. 

'Just  at  that  time  a  certain  naked  ascetic 
(a^ivaka),  who  had  picked  up  a  Mandarava2  flower 
in  Kusinara,  was  coming  along  the  road  towards 
Pava.  And  I  saw  him  coming  in  the  distance,  and 
on  seeing  I  said  to  him  : 

' "  O,  friend  !  surely  thou  knowest  our  Master  ?  " 

'  "  Yea,  friend,  I  know  him.  This  day  the  Sa- 
mara Gotama  has  been  dead  a  week.  That  is 
how  I  obtained  this  Mandarava  flower.'* 

*  Then,  Sirs,  of  those  of  the  Bhikkhus  who  were 
not  yet  free  from  their  passions,  some  stretched  out 

1  The  following  section  differs  from  the  corresponding  passage 
in  the  '  Book  of  the  Great  Decease '  (VI,  36-41)  in  the  very  curious 
and  instructive  way  pointed  out  by  H.  O.  in  the  Introduction  to  his 
edition  of  the  text,  p.  xxvi,  on  which  see  the  remarks  of  Rh.  D. 
at  p.  xiii  of  the  General  Introduction  to  his  '  Buddhist  Suttas.' 

2  This  was  a  flower  which  was  supposed  to  grow  only  in  heaven, 
and  its  appearance  on  earth  showed  that  the  devas,   on  some 
special  occasion,  had  been  casting  down  heavenly  flowers  upon  the 
earth. 


XI,  i,  i.     ON  THE  COUNCIL  OF  RAGAGAHA.       371 

their  arms  and  wept;  and  some  fell  headlong  on 
the  ground ;  and  some  reeled  to  and  fro  in  anguish 
at  the  thought:  "Too  soon  has  the  Blessed  One 
died  !  Too  soon  has  the  Happy  One  passed  away  ! 
Too  soon  has  the  Light  gone  out  in  the  world ! " 

'  But  those  of  the  Bhikkhus  who  were  free  from 
the  passions  (the  Arahats)  bore  their  grief,  collected 
and  composed  at  the  thought :  "  Impermanent  are 
all  component  things.  How  is  it  possible  [that 
they  should  not  be  dissolved]  ?  " 

'Then  I,  Sirs,  spake  thus  to  the  Bhikkhus: 
"  Enough,  Sirs  !  Weep  not,  neither  lament !  Has 
not  the  Blessed  One  already  declared  to  us  that  it  is 
the  very  nature  of  all  things  near  and  dear  unto  us 
that  we  must  divide  ourselves  from  them,  leave 
them,  sever  ourselves  from  them  ?  How  then,  Sirs, 
can  this  be  possible — that  whereas  anything  what- 
ever born,  brought  into  being  and  organised, 
contains  within  itself  the  inherent  necessity  of  dis- 
solution— how  then  can  this  be  possible  that  such  a 
being  should  not  be  dissolved  ?  No  such  condition 
can  exist ! " 

1  Then  at  that  time  ly  Sirs,  one  Subhadda,  who 
had  gone  out  from  the  world  in  his  old  age,  was 
seated  there  in  the  company  of  Bhikkhus.  And 
Subhadda,  the  late-received  one,  said  to  the  Bhik- 
khus :  "  Enough,  Sirs  !  Weep  not,  neither  lament ! 
We  are  well  rid  of  the  great  Samara.  We  used  to 
be  annoyed  by  being  told,  '  This  beseems  you,  this 
beseems  you  not.'  But  now  we  shall  be  able  to  do 
whatever  we  like ;  and  what  we  do  not  like,  that  we 
shall  not  have  to  do 1." 

1  In  the  '  Book  of  the  Great  Decease '  the  following  speech  comes 
before  the  preceding  one. 

Bb  2 


372  2STULLAVAGGA.  XI,  i,  2. 

1  Come,  Sirs,  let  us  chant  together  the  Dhamma 
and  the  Vinaya  before  what  is  not  Dhamma  is 
spread  abroad,  and  what  is  Dhamma  is  put  aside  ; 
before  what  is  not  Vinaya  is  spread  abroad,  and 
what  is  Vinaya  is  put  aside ;  before  those  who  argue 
against  the  Dhamma  become  powerful,  and  those 
who  hold  to  the  Dhamma  become  weak ;  before 
those  who  argue  against  the  Vinaya  become  power- 
ful, and  those  who  hold  to  the  Vinaya  become  weak  ! ' 

2.  '  Let   then   the   venerable  Thera   choose   out 
Bhikkhus.' 

Then  the  venerable  Maha  Kassapa  chose  out  five 
hundred  Arahats  less  one.  And  the  Bhikkhus  said 
to  the  venerable  Maha  Kassapa  :  *  Lord,  this  vener- 
able one,  Ananda,  although  he  have  not  yet  attained 
[to  Nirvana],  yet  is  he  incapable  of  falling  into  error 
through  partiality,  or  malice,  or  stupidity,  or  fear, 
and  thoroughly  have  the  Dhamma  and  the  Vinaya 
been  learnt  by  him  from  the  Blessed  One  himself. 
Therefore  let  our  Lord  choose  the  venerable 
Ananda.  And  the  venerable  Maha  Kassapa  chose 
also  the  venerable  Ananda/ 

3.  Then  it  occurred  to  the  Thera  Bhikkhus  :  '  In 
what  place  shall  we  now  chant  over  together  the 
Dhamma  and  the  Vinaya  ? '     And  it  occurred  to  the 
Thera  Bhikkhus :  'In   Ra^agaha  is  alms  plentiful, 
and  there  is  abundance  of  lodging-places.     What, 
now,  if  we  were  to  spend  the  rainy  season  at  Ra£"a- 
gaha,    and    chant   the    Dhamma    and    the    Vinaya 
together  there  :  and  if  no  other  Bhikkhus  were  to 
go  up  to  Ra^agaha  for  the  rainy  season1?' 

4.  Then   the  venerable  Maha   Kassapa  laid  the 

1  This  last  was  necessary,  for  if  other  Bhikkhus  spent  the  Was 
at  Ra^-agaha,  either  they  must  take  part  in  the  council,  or  its 


XI,  i,  6.     ON  THE  COUNCIL  OF  RAGAGAHA.       373 

resolution  before  the  Sa^gha  :  '  Let  the  venerable 
Sa^gha  hear  me.  If  the  time  seems  meet  to  the 
Sa^gha,  let  the  Sawgha  appoint  that  these  five 
hundred  Bhikkhus  take  up  their  residence  during 
the  rainy  season  at  Ri^agaha,  to  chant  over  to- 
gether the  Dhamma  and  the  Vinaya,  and  that  no 
other  Bhikkhus  go  up  to  Ra^agaha  for  the  rainy 
season.  This  is  the  resolution.  Let  the  venerable 
Sa^gha  hear.  The  Sa^gha  appoints  accordingly. 
Whosoever  of  the  venerable  ones  approves  thereof, 
let  him  keep  silence.  Whosoever  approves  not 
thereof,  let  him  speak.  The  Sawgha  has  appointed 
accordingly.  Therefore  is  it  silent.  Thus  do  I 
understand.' 

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

6.  And  the  venerable   Ananda — thinking,  *  To- 
morrow is  the  assembly,  now  it  beseems  me  not  to 
go  into  the  assembly  while  I  am  still  only  on  the 
way  (towards  Arahatship)'  —  spent  the  whole  night 
with  mind  alert.     And  at  the  close  of  the  night,  in- 
tending to  lie  down,  he  inclined  his  body,  but  before 
his  head  reached  the  pillow,  and  while  his  feet  were 
still  far  from  the  ground,  in  the  interval  he  became 


decisions  would  have  been  invalid  through  its  being  incompletely 
constituted  (want  of  vaggatta). 


374  JSTULLAVAGGA.  XT,  i,  7. 

free  from  attachment  to  the  world,  and  his  heart  was 
emancipated  from  the  Asavas  (that  is  to  say,  from 
sensuality,  individuality,  delusion,  and  ignorance) l. 

7.  And  the  venerable  Mahi  Kassapa  laid  the 
resolution  before  the  Sawgha  :  '  If  the  time  seem 
meet  to  the  Sawgha,  I  will  question  Upali  concern- 
ing the  Vinaya.'  And  the  venerable  Upali  laid  a 
resolution  before  the  Sawgha  :  *  Let  the  venerable 
Sawgha  hear  me.  If  the  time  seems  meet  to  the 
Sawgha,  I,  when  questioned  by  the  venerable  Maha 
Kassapa,  will  give  reply.' 

Then  the  venerable  Maha  Kassapa  said  to  the 
venerable  Upali  :  *  Venerable  Upali,  where  was  the 
first  Para^ika  promulgated  ?  ' 

'  In  Vesali,  Sir/ 

'  Concerning  whom  was  it  spoken  ? ' 

'  Concerning  Sudinna,  the  son  of  Kalanda/ 

'  In  regard  to  what  matter  ? ' 

'  Sexual  intercourse.' 

Thus  did  the  venerable  Maha  Kassapa  question 
the  venerable  Upali  as  to  the  matter,  as  to  the 
occasion,  as  to  the  individual  concerned,  as  to  the 
(principal)  rule,  as  to  the  sub-rule 2,  as  to  who  would 
be  guilty,  and  as  to  who  would  be  innocent 3,  of  the 
first  Para^ika. 

1  In  other  words,  he  became  an  Arahat.     Some  MSS.  omit  the 
clause  about  the  feet. 

2  Anupawwatti.     Tumour  (Journal  of  the  Asiatic  Society  of 
Bengal,  1837,  p.  19)  translates  this  word,  which  is  not  in  Childers, 
by  '  the  sequel  or  application  of  the  exhortation/     We  think  the 
pafmatti  refers  to  the  principal  rule  (as  laid  down  in  the  Sutta 
Vibhahga  at  the  close  of  I,  5,  n),  and  the  anupatfmatti  to  the 
additions  made  to  it  in  the  following  sections. 

3  This  last  clause  doubtless  refers  to  the  closing  words  in  the 
account  given  in  the  Sutta  Vibhahga  of  each  rule. 


XI,  i,  7.    ON  THE  COUNCIL  OF  RASAGAHA.        375 

'Again,  venerable  Upali,  where  was  the  second 
Para^ika  promulgated  ? ' 

'  At  Ra^-agaha,  Sir/ 

'  Concerning  whom  was  it  spoken  ? ' 

'  Dhaniya,  the  potter's  son.' 

'  In  regard  to  what  matter  ? ' 

1  The  taking  of  that  which  had  not  been  given  V 

Thus  did  the  venerable  Maha  Kassapa  question 
the  venerable  Upali  as  to  the  matter,  and  as  to  the 
occasion,  and  as  to  the  individual  concerned,  and  as 
to  the  (principal)  rule,  and  as  to  the  sub-rule,  and  as 
to  who  would  be  guilty,  and  as  to  who  would  be 
innocent  of  the  second  Para^ika. 

'  Again,  venerable  Upali,  where  was  the  third 
Para^ika  promulgated  ?' 

'  At  Vesali,  Sir/ 

'  Concerning  whom  was  it  spoken  ?' 

'A  number  of  Bhikkhus/ 

'  In  regard  to  what  matter  ?' 

1  Human  beings2/ 

Thus  did  the  venerable  Maha  Kassapa  question 
the  venerable  Upali  as  to  [all  the  particulars,  as  be- 
fore] of  the  third  Para^ika. 

'  Again,  venerable  Upali,  where  was  the  fourth 
P&ra^ika  promulgated  ?' 

'  At  Vesali,  Sir/ 

'  Concerning  whom  was  it  spoken  ?' 

'  The  Bhikkhus  dwelling  on  the  banks  of  the 
Vaggumuda  river/ 

*  In  regard  to  what  matter  ?' 


1  That  is,  '  theft/ 

2  That  is,  murder  or  manslaughter.     '  The  slaying  of  is  to  be 
understood. 


37^  tfULLAVAGGA.  XT,  i,  8. 

1  Superhuman  conditions/ 

Thus  did  the  venerable  Maha  Kassapa  question 
the  venerable  Upali  as  to  [all  the  particulars,  as 
before]  of  the  fourth  Para^ika.  And  in  like  manner 
did  he  question  him  through  both  the  Vinayas 1 ; 
and  as  he  was  successively  asked,  so  did  Upili 
make  reply. 

8.  Then  the  venerable  Maha  Kassapa  laid  a  reso- 
lution before  the  Sawgha  :  '  Let  the  venerable 
Sa^gha  hear  me.  If  the  time  seems  meet  to  the 
Sawgha,  I  would  question  Ananda  concerning  the 
Dhamma/ 

A-nd  the  venerable  Ananda  laid  a  resolution 
before  the  Sa#/gha :  '  Let  the  venerable  Sawgha 
hear  me.  If  the  time  seems  meet  to  the  Sawgha, 
I,  as  questioned  by  the  venerable  Maha  Kassapa, 
will  give  reply/ 

And  the  venerable  Maha  Kassapa  said  to  the 
venerable  Ananda  :  '  Where,  venerable  Ananda, 
was  the  Brahma^ala  spoken  ? ' 

'  On  the  way,  Sir,  between  Ra^agaha  and  Nalanda, 
at  the  royal  rest-house  at  Ambala/Mika  V 

'  Concerning  whom  was  it  spoken  ? ' 

*  Suppiya,  the  wandering  ascetic,  and  Brahma- 
datta,  the  young  Brahman/ 

Thus  did  the  venerable  Maha  Kassapa  question 

1  Ubhato-vinaye.     That  is,  relating  on  the  one  hand  to  Bhik- 
khus,  and  on  the  other  to  Bhikkhunis  (not  Sutta  Vibhanga  and 
Khandhakas).      The  Burmese  MS.   at  Berlin   reads  ubhato-vi- 
bhahge,  suggested  possibly  by  Buddhaghosa's  expression  in  the 
corresponding  part  of  his  accounts  of  this  Council  at  the  com- 
mencement of  the  Sumahgala  Vilasini  and  the  Samanta  Pasadika 
(see  Tumour,  loc.  cit,  and  H.  O.,  Vinaya  III,  290.) 

2  In  the  text  read  ra^agarake,  as  suggested  in  the  notes  at 
p.  329,  and  confirmed  by  the  Sutta  itself  (ed.  Grimblot). 


XI,  I,  9.    ON  THE  COUNCIL  OF  RAGAGAHA.        377 

the  venerable  Ananda  as  to  the  occasion  of  the 
Brahma^ala,  and  as  to  the  individuals  concerning 
whom  it  was  spoken. 

'  And  again,  venerable  Ananda,  where  was  the 
Sama/ma-phala  spoken  ? ' 

*  At  Ra^agaha,  Sir ;  in  £rivaka's  Mango  Grove/ 
'  And  with  whom  was  it  spoken  ?' 

'  With  A^-atasattu,  the  son  of  the  Vedehi/ 
Thus  did  the  venerable  Maha  Kassapa  question 
the  venerable  Ananda  as  to  the  occasion  of  the 
Sama^^a-phala,  and  as  to  the  individual  concerned. 
And  in  like  manner  did  he  question  him  through  the 
five  Nikayas,  and  as  he  was  successively  asked,  so 
did  Ananda  make  reply. 

9.  Then  the  venerable  Ananda  spake  thus  to  the 
Thera  Bhikkhus  :  '  The  Blessed  One,  Sirs,  at  the 
time  of  his  passing  away,  spake  thus  to  me  :  "  When 
I  am  gone,  Ananda,  let  the  Sawgha,  if  it  should  so 
wish,  revoke  all  the  lesser  and  minor  precepts  V  : 

*  Did  you  then,  venerable  Ananda,  ask  the  Blessed 
One  which  were  the  lesser  and  minor  precepts  ?' 

'  No,  Sirs/ 

Some  Theras  then  said  that  all  the  rules  save  the 
four  Para^ikas  ;  others  that  all  save  those  and  the 
thirteen  Sawghadisesas ;  others  that  all  save  those 
and  the  two  Aniyatas ;  others  that  all  save  those 
and  the  thirty  Nissaggiyas ;  others  that  all  save 
those  and  the  ninety-two  Pa^ittiyas  ;  others  that  all 
save  those  and  the  four  PaYidesaniyas  were  lesser 
and  minor  precepts. 

Then  the  venerable  Maha  Kassapa  laid  a  reso- 
lution before  the  Sa/^gha :  '  Let  the  venerable 

1  '  Book  of  the  Great  Decease/  VI,  3. 


378  JTULLAVAGGA.  XI,  i,  10. 

Sawgha  hear  me.  There  are  certain  of  our  pre- 
cepts which  relate  to  matters  in  which  the  laity  are 
concerned.  Now  the  laity  know  of  us  that  "  such 
and  such  things  are  proper  for  you  Samaras  who 
are  Sakyaputtiyas,  and  such  and  such  things  are 
not."  If  we  were  to  revoke  the  lesser  and  minor 
precepts,  it  will  be  said  to  us :  "  A  set  of  precepts 
was  laid  down  for  his  disciples  by  the  Samara 
Gotama  to  endure  until  the  smoke  should  rise  from 
his  funeral  pyre1.  So  long  as  their  teacher  re- 
mained with  these  men,  so  long  did  they  train 
themselves  in  the  precepts.  Since  their  teacher  has 
passed  away  from  them,  no  longer  do  they  now  train 
themselves  in  the  precepts/ 

'  If  the  time  seems  meet  to  the  Sawgha,  not 
ordaining  what  has  not  been  ordained,  and  not 
revoking  what  has  been  ordained,  let  it  take  upon 
itself  and  ever  direct  itself  in  the  precepts  accord- 
ing as  they  have  been  laid  down.  This  is  the 
resolution. 

'Let  the  venerable  Sawgha  hear  me.  [These 
things  being  so2]  the  Sawgha  takes  upon  itself  the 
precepts  according  as  they  have  been  laid  down. 
Whosoever  of  the  venerable  ones  approves  thereof, 
let  him  keep  silence.  Whosoever  approves  not 
thereof,  let  him  speak.  The  Sawgha  has  taken 
upon  itself  the  precepts  according  as  they  were 
laid  down.  Therefore  does  it  keep  silence.  Thus 
do  I  understand.' 

10.  Now  the  Thera  Bhikkhus  said  to  the  vener- 

1  Dhftmakalikaw.     See  our  note  above  on  VI,  17,  i.   Buddha- 
ghosa  says  here,  Dhftmakalikan  ti  yava  samanassa  Gotamassa 
parinibbana-£itika-dh(imo  parmayati  tavakalo  ti  attho. 

2  The  whole  repeated. 


XI,  i,  10.   ON  THE  COUNCIL  OF  RAGAGAHA.        379 

able  Ananda  :  '  That  was  ill  done  by  thee,  friend 
Ananda,  in  that  thou  didst  not  ask  the  Blessed  One 
which  were  the  lesser  and  minor  precepts.  Confess 
thy  fault/ 

'  Through  forgetfulness  was  it,  Sirs,  that  I  did  not 
ask  that  of  the  Blessed  One.  I  see  no  fault  therein. 
Nevertheless,  out  of  my  faith  in  you,  I  confess  that 
as  a  fault1/ 

'  This  also,  friend  Ananda,  was  ill  done  by  thee, 
in  that  thou  steppedst  upon  the  Blessed  One's  rainy- 
season  garment  to  sew  it.  Confess  thy  fault/ 

*  It  was  not,  Sirs,  through  any  want  of  respect  to 
the  Blessed  One   that  I   did    so.     I    see    no   fault 
therein.     Nevertheless,  out  of  my  faith   in  you,  I 
confess  that  as  a  fault/ 

*  This  also,  friend  Ananda,  was  ill  done  by  thee, 
in  that  thou  causedst  the  body  of  the  Blessed  One 
to   be  saluted  by  women  first2,   so  that   by  their 
weeping  the  body  of  the  Blessed  One  was  defiled 
by  tears.     Confess  that  fault/ 

'  I  did  so,  Sirs,  with  the  intention  that  they  should 
not  be  kept  beyond  due  time.  I  see  no  fault 
therein.  Nevertheless,  out  of  my  faith  in  you,  I 
confess  that  as  a  fault/ 

*  This  too,  friend  Ananda,  was  ill  done  by  thee,  in 
that  even  when  a  suggestion  so  evident  and  a  hint 
so  clear  were  given  thee  by  the  Blessed  One,  thou 
didst  not  beseech  him,  saying,  "  Let  the  Blessed  One 
remain  on  for  a  kalpa !     Let  the  Happy  One  remain 
on  for  a  kalpa  for  the  good  and  happiness  of  the 


1  Compare  Mahavagga  X,  i,  8,  at  the  end. 

2  It  is  worthy  of  notice  that  this  episode  is  not  referred  to  in  the 
'  Book  of  the  Great  Decease'  (VI,  23-26.   Compare  V,  46-51). 


380  tfULLAVAGGA.  XI,  i,  n. 

great  multitudes,  out  of  pity  for  the  world,  for  the 
good  and  the  gain  and  the  weal  of  gods  and  men l ! " 
Confess  that  fault.' 

'  I  was  possessed  (by  the  Evil  One) 2,  friends, 
when  I  refrained  from  so  beseeching  him.  I  see 
no  fault  therein.  Nevertheless,  out  of  my  faith  in 
you,  I  confess  that  as  a  fault.' 

•  This  also,  friend  Ananda,  was  ill  done  by  thee, 
in  that  thou  exertedst  thyself  to  procure  admission 
for  women  into  the  Dhamma  and  Vinaya  proclaimed 
by  the  Tathagata3.  Confess  that  fault.' 

'  That  did  I  do,  friends,  thinking  of  Maha  Pa^a- 
pati  the  Gotami,  the  sister  of  the  Blessed  One's 
mother  ;  his  nurse  and  comforter,  who  gave  him 
milk  ;  how  she,  when  she  who  had  borne  him  was 
dead,  herself  suckled  him  as  with  mother's  milk. 
I  see  no  fault  therein.  Nevertheless,  out  of  my 
faith  in  you,  I  confess  that  as  a  fault.' 

ii.  Now  at  that  time  the  venerable  Pura^a  was 
wandering  through  the  Southern  Hills  with  a  great 
company  of  Bhikkhus,  with  five  hundred  Bhikkhus. 
And  when  the  Thera  Bhikkhus  had  completed  the 
chanting  over  together  of  the  Dhamma  and  the 
Vinaya,  he,  having  stayed  in  the  Southern  Hills  as 
long  as  he  thought  fit,  went  on  to  Ra^agaha  to 
the  Ve/uvana,  to  the  Kalandaka  Nivapa,  where 
the  Thera  Bhikkhus  were,  and  having  greeted  the 
Thera  Bhikkhus,  he  took  his  seat  on  one  side. 

1  This  refers  to  the  conversations  in  the  '  Book  of  the  Great 
Decease/  III,  1-4,  and  43-60  (especially  56). 

2  Pariyu/Mita-^itto.     The  words  in  parentheses  are  supplied 
from  the  '  Book  of  the  Great  Decease,'  III,  4,  where  see  Rh.  D.'s 
note  on  the  spelling  of  the  word. 

3  Pabba^a/rc,  admission  into  the  Order. 


XI,  i,  12.    ON  THE  COUNCIL  OF  RAGAGAHA.       381 

When  he  was  so  seated,  the  Thera  Bhikkhus  said 
to  him  : 

'  The  Dhamma  and  the  Vinaya,  friend  Purina, 
have  been  chanted  over  together  by  the  Thera 
Bhikkhus.  Do  thou,  then,  submit  thyself  to  and 
learn  the  text  so  rehearsed  by  them  V 

1  The  Dhamma  and  the  Vinaya,  Sirs,  have  been 
well  sung  by  the  Theras.  Nevertheless,  even  in 
such  manner  as  it  has  been  heard  by  me,  and  re- 
ceived by  me  from  the  very  mouth  of  the  Blessed 
One,  in  that  manner  will  I  bear  it  in  my  memory.' 

12.  Now  the  venerable  Ananda  said  to  the  Thera 
Bhikkhus  :  '  The  Blessed  One,  Sirs,  said  to  me  at  the 
time  of  his  death  :  "  Let  then  the  Sawgha,  Ananda, 
when  I  am  dead,  impose  the  higher  penalty  on 
AT/fcmna  the  Bhikkhu  2." 

*  Didst  thou  then,  friend  Ananda,  ask  the  Blessed 
One  what  the  higher  penalty  was  ?' 

'  I  did,  Sirs,  (and  the  reply  was) :  '  Let  A^anna  the 
Bhikkhu,  Ananda,  say  whatever  he  may  wish ;  but 
the  Bhikkhus  should  neither  speak  to  him,  nor  ex- 
hort him,  nor  admonish  him."  ; 

'  Do  thou,  then,  friend  Ananda,  let  jOanna  the 
Bhikkhu  know  that  the  higher  penalty  has  been 
imposed  upon  him.' 

'  How  can  I,  Sirs,  do  so  ?  Passionate  is  that 
Bhikkhu,  and  rough.' 

'  Go  then,  friend  Ananda,  in  company  with  a 
number  of  other  Bhikkhus.' 

'  Even  so,  Sirs,'  said  Ananda,  in  assent  to  the 
Thera  Bhikkhus.  And  he  took  with  him  a  number 


1  Sahgitiw  upehi. 

2  See  '  Book  of  the  Great  Decease,'  VI,  4. 


382  J2TJLLAVAGGA.  XI,  i,  13. 

of  Bhikkhus,  to  wit,  five  hundred  Bhikkhus,  and  em- 
barked on  a  boat  going  up  stream,  and  disembarked 
at  Kosambi,  and  not  far  from  king  Udena' s  park  he 
took  his  seat  at  the  foot  of  a  certain  tree. 

13.  Now  at  that  time  king  Udena  was  enjoying 
himself  in  the  park  together  with  the  ladies  of  his 
palace.    And  the  ladies  heard  that  their  teacher,  the 
venerable  Ananda,  was  seated  at  the  foot  of  a  tree 
not   far  from   the  park.      And  they  said  to  king 
Udena  : 

'  They  say  that  our  teacher,  the  venerable  Ananda, 
is  seated  at  the  foot  of  a  tree  not  far  from  the  park. 
We  desire,  Lord,  to  go  and  see  him.' 

'  Go,  then,  and  see  the  Samara  Ananda.'  And 
they  went  and  saluted  the  venerable  Ananda,  and 
took  their  seats  on  one  side.  And  he  instructed, 
and  aroused,  and  incited,  and  gladdened  them  with 
religious  discourse.  And  when  that  discourse  was 
concluded,  they  presented  the  venerable  Ananda 
with  five  hundred  robes,  and  exalted  and  thanked 
him  for  his  discourse,  and  arose  from  their  seats, 
and  saluted  him,  and  keeping  him  on  their  right 
sides  as  they  passed  him,  they  departed  thence. 

14.  And  king  Udena  saw  the  ladies  coming  from 
the  distance.    And  on  seeing  them  he  said  to  them : 

'  Well,  did  you  succeed  in  seeing  the  Samara 
Ananda  ? ' 

'  We  saw  him,  Sire.' 

'  Did  you  present  the  Samara  Ananda  with  any 
gift?' 

'We  gave,  Sire,  to  the  venerable  Ananda  five 
hundred  robes.' 

Then  king  Udena  was  indignant  and  annoyed, 
and  became  angry,  saying  : 


XI,  i,  14.    ON  THE  COUNCIL  OF  RAGAGAHA.       383 

'  How  can  the  Samara  Ananda  accept  so  many 
robes  ?  Would  he  set  up  as  a  hawker  in  cloths,  or 
would  he  open  a  shop  l  ? ' 

And  king  Udena  went  to  where  the  venerable 
Ananda  was,  and  after  exchanging  with  him  the 
greetings  and  compliments  of  friendship  and  civility, 
sat  down  by  his  side.  And  when  he  was  so  seated, 
he  said  to  him  : 

'  Did  our  ladies  come  hither,  Ananda  ? ' 

1  Yes,  great  king/ 

'  Did  they  give  anything  to  your  reverence  ? ' 

1  They  gave  me,  great  king,  five  hundred  robes/ 

'  And  what  does  your  reverence  intend  to  do  with 
those  five  hundred  robes?* 

'  I  shall  divide  them,  great  king,  among  those  of 
the  Bhikkhus  whose  robes  are  worn  out/ 

'  And  what  do  you  intend,  Ananda,  to  do  with 
the  worn-out  robes  ? ' 

'  Of  those,  great  king,  we  shall  make  counterpanes/ 

'  And  what  do  you  intend  to  do,  Ananda,  with  the 
old  counterpanes  ? ' 

1  Of  those,  great  king,  we  shall  make  bolster 
cases/ 

*  And  what  do  you  intend  to  do,  Ananda,  with  the 
old  bolster  cases  ?  * 

*  Of  those,  great  king,  we  shall  make  carpets/ 

'  And  what  do  you  intend  to  do,  Ananda,  with  the 
old  carpets  ? ' 

'  Of  those,  great  king,  we  shall  make  towels  for 
the  washing  of  the  feet/ 

'  And  what  do  you  intend  to  do,  Ananda,  with  the 
old  towels  ? ' 

1  Paggahika-sala,  on  which  Buddhaghosa  says  nothing. 


384  tfULLAVAGGA.  XI,  i,  15. 

'  Of  those,  great  king,  we  shall  make  dusters.' 

'  And  what  do  you  intend  to  do,  Ananda,  with  the 
old  dusters  ? ' 

'  Those,  great  king,  we  shall  tear  in  shreds,  and 
beat  up  with  mud,  and  use  them  for  making  flooring 
of  clay.' 

Then  king  Udena  thought :  '  These  Sakyaputtiya 
Samaras  make  general  use  of  everything  in  a  con- 
scientious way,  and  take  nothing  as  one  man's 
peculiar  property1/  And  he  presented  other  five 
hundred  pieces  of  cloth  to  the  venerable  Ananda. 

15.  But  Ananda  went  on  to  the  Ghosita  Arama, 
and  sat  down  then  on  the  seat  spread  out  for  him. 
And  the  venerable  A^anna  went  to  the  place 
where  he  was  and  saluted  him,  and  took  his  seat 
beside  him.  And  when  he  was  so  seated,  Ananda 
said  to  him  : 

'  The  Sawgha,  friend  A%anna,  has  imposed  upon 
you  the  higher  penalty/ 

*  What  then,  friend  Ananda,  is  the  higher  penalty  ? ' 

1  You,  friend  A^anna,  may  say  to  the  Bhikkhus 
whatever  you  wish  ;  but  the  Bhikkhus  are  neither 
to  speak  to  you,  nor  exhort  you,  nor  admonish 
you/ 

'  Shall  I  not  be  even  a  slain  man,  friend  Ananda, 
so  long  as  I  am  neither  spoken  to,  nor  exhorted,  nor 
admonished  by  the  Bhikkhus  ? '  said  AT/^anna,  and  he 
fainted  and  fell. 

Then  the  venerable  A%anna,  pained,  grieved,  and 
seized  with  remorse  through  the  higher  penalty,  re- 
mained alone  and  separate,  earnest,  zealous,  and 
resolved.  And  ere  long  he  attained  to  that  supreme 

1  Nakuldva772gamenti,on  which  Buddhaghosa  says  nothing. 


XI,  r,  16.         ON    THE    COUNCIL    OF    RAGAGAHA.  385 

goal1  of  the  higher  life  for  the  sake  of  which  men  even 
of  good  family  go  out  from  all  and  every  household 
gain  and  comfort  to  become  houseless  wanderers — 
yea,  that  supreme  goal  did  he,  by  himself,  and  while 
yet  in  this  visible  world,  bring  himself  to  the  know- 
ledge of,  and  continue  to  realise,  and  to  see  face  to 
face  !  And  he  became  conscious  that  rebirth  was  at 
an  end  for  him,  that  the  higher  life  had  been  ful- 
filled, that  all  that  should  be  done  had  been  accom- 
plished, and  that,  after  this  present  life,  there  would 
be  no  beyond2! 

So  the  venerable  A^anna  became  yet  another 
among  the  Arahats.  And  after  he  had  attained  to 
Arahatship,  the  venerable  A^anna  went  to  the 
venerable  Ananda,  and  said : 

*  Remove  from  me  now,  friend  Ananda,  the  higher 
penalty/ 

*  From  the  moment,  friend  A7zanna,  that  you  had 
realised    Arahatship,    from    that   moment    was    the 
higher  penalty  removed  from  you/ 

1 6.  Now  whereas  five  hundred  Bhikkhus,  with- 
out one  failing,  without  one  more,  took  part  in 
this  rehearsal  of  the  Vinaya,  therefore  is  that  re- 
hearsal of  the  Vinaya  called  '  that  of  the  five 
hundred 3/ 


Here  ends  the  Eleventh  Khandhaka,  on  the 
Rehearsal  by  the  Five  Hundred. 


1  That  is,  Arahatship,  Nirvawa. 

2  This  Nirvana  paragraph  is  constantly  recurring  (e.  g.  '  Book  of 
the  Great  Decease/  V,  68  ;  Mahavagga  V,  i,  18;  Sa/wyutta  VII,  i). 

3  Compare  XII,  2,  9. 


[20]  C  C 


386  JSTULLAVAGGA.  XII,  i,  i. 


TWELFTH    KHANDHAKA. 

ON  THE  COUNCIL  OF  VESAL}. 

1. 

i.  Now  at  that  time,  a  century1  after  the  death 
of  the  Blessed  One,  the  Bhikkhus  of  Vesali,  Va^- 
^ians,  promulgated  at  Vesa.ll  the  ten  theses  : — (i) 
that  storing  salt  in  a  horn  vessel  was  permissible  ; 

(2)  that  the  midday  meal  might  be  eaten  when  the 
sun's  shadow  showed  two  finger  breadths  after  noon ; 

(3)  that  he  who  intends  to  go  into  the  village  could 
begin  to  eat  again  after  he  had  once  left  off;   (4) 
that  a  number  of  Bhikkhus  residing  within  the  same 
boundary  might  hold  Uposatha  separately;   (5)  that 
a  Samgha.  not  at  unity  within  itself  might  carry  out 
an  official  act,  undertaking  to  inform   Bhikkhus  of 
it ;  (6)  that  it  was  permissible  for  a  Bhikkhu  to  do 
anything  adopted  as  a  practice  by  his  Upa^Mya  ; 
(7)  that  curds  might  be  eaten  by  one  who  had  already 
finished  his  midday  meal ;   (8)  that  it  was   permis- 
sible to  drink  unfermented  toddy ;  (9)  that  a  rug  or 
mat  need  not  be  of  the  limited  size  prescribed  if 
it  had  no  fringe;    (10)   that  it  was   permissible   to 
receive  gold  and  silver 2. 

1  As  pointed  out  at  p.  xxii  of  our  Introduction,  we  believe  this 
number  ought  not  to  be  taken  too  literally,  but  to  be  considered 
a  round  number. 

2  The  above  terms  are  explained  below,  §§  i,  10,  and  2,  8. 


XII,  I,  I.  ON    THE    COUNCIL    OF    VESALi.  387 

Now  at  that  time  the  venerable  Yasa,  the  son 
of  Kaka/zdaka,  who  was  wandering  through  the 
Vaggian  country,  arrived  at  Vesali;  and  there  the 
venerable  Yasa  stayed  at  the  Mahavana,  in  the 
Ku&gara  Hall. 

Now  at  that  time  the  Va^ian  Bhikkhus  of  Vesali, 
on  Uposatha  day,  filled  a  copper  pot  with  water  and 
placed  it  in  the  midst  of  the  Bhikkhu-sa^gha,  and 
said  to  such  of  their  Vesalian  lay  disciples  as  came 
there  :  *  Give,  Sirs,  to  the  Sa^gha  a  kahapa^a1,  or 
half  a  one,  or  a  pada,  or  a  masaka.  It  will  be 
wanted  for  the  Sawgha,  for  the  provision  of  various 
utensils.' 

When  they  had  thus  spoken,  the  venerable  Yasa, 
the  son  of  Kaka^aka,  said  to  the  lay  disciples  : 
'  Do,  Sirs,  nothing  of  the  kind.  The  use  of  gold 
and  silver  is  not  allowed  to  the  Sakyaputtiya  Sa- 
maras. The  Sakyaputtiya  Sama/zas  neither  allow 
it  to  be  given  to  them,  nor  take  charge  of  it.  The 
Sakyaputtiya  Samaras  are  men  whose  gems  and 
jewelry  have  been  laid  aside,  and  who  are  without 
silver  and  without  gold.' 

Though  the  lay  disciples  from  Vesali  had  been 
thus  addressed  by  the  venerable  Yasa,  the  son 
of  Kika^aka,  they  gave  money  to  the  Sa^gha. 
And  the  Va^ian  Bhikkhus  of  Vesali,  at  the  close 
of  the  night,  reserving  one  portion2,  divided  that 
money  according  to  the  number  of  the  Bhikkhus. 
And  they  said  to  the  venerable  Yasa,  the  son  of 
Kaka^aka  : 

'  This,  friend  Yasa,  is  thy  due  portion  of  the  money.' 

1  About  a  penny ;  on  this  and  the  following  terms,  see  Rh.  D.'s 
'  Ancient  Coins  and  Measures,  &c.,'  p.  6. 

2  Pa/iviso.     See  Mahavagga  VIII,  27,  4. 

C  C  2 


388  JOJLLAVAGGA.  XII,  r,  2. 

'  I  have  no  due  portion  in  that  money.  I  do  not 
allow  any  money  to  be  given  to  me/ 

2.  Then    the  Va^ian   Bhikkhus    of  Vesali    said 
one  to  another  :  '  This   brother,  Yasa,  the  son   of 
Kaka^aka,  upbraids  and  reviles,  and  renders  dis- 
satisfied believing  and  faithful  followers.     Come,  let 
us  carry  out  against  him  the  Act  of  Reconciliation  V 
And  they  did  so. 

Then  the  venerable  Yasa,  the  son  of  Kaka^aka, 
said  to  them  :  '  It  has  been  laid  down,  Sirs,  by  the 
Blessed  One,  that  a  companion  shall  be  appointed 
to  go  as  messenger  with  a  Bhikkhu  against  whom 
the  Act  of  Reconciliation  has  been  carried  out2.  Ap- 
point, Sirs,  a  Bhikkhu,  as  companion  messenger  to 
me.'  And  the  Vag^ian  Bhikkhus  of  Vesali  deputed 
a  Bhikkhu  to  that  work,  and  gave  him  as  a  com- 
panion messenger  to  the  venerable  Yasa. 

And  the  venerable  Yasa,  taking  the  companion 
Bhikkhu  with  him,  entered  into  Vesali,  and  said  to 
the  believing  laymen  there  : 

'  I  am  said,  Sirs,  to  be  upbraiding  and  reviling, 
and  rendering  dissatisfied  believing  and  faithful 
followers,  thereby  that  I  have  said  what  is  against 
the  Dhamma  to  be  against  the  Dhamma,  and  what 
is  Dhamma  to  be  Dhamma,  and  what  is  against 
the  Vinaya  to  be  against  the  Vinaya,  and  what  is 
Vinaya  to  be  Vinaya. 

3.  '  Now  the  Blessed  One  was  once,  Sirs,  staying 
at    Savatthi    in    the    £etavana,    Anatha    Pi^ika's 
pleasure-ground.     And  there,  Sirs,  the  Blessed  One 
exhorted  the  Bhikkhus,  and  said : 


1  Pa/isararaiya-kamma.     See  ^ullavagga  I,  18. 

2  On  Anuduta,  see  ^fullavagga  I,  20—22. 


XII,  I,  3.  ON    THE    COUNCIL    OF    VESALf.  389 

*  "  There  are,  O  Bhikkhus,  four  obstructions  of 
the  sun  and  moon,  by  which  when  the  sun  and  moon 
are  affected,  they  give  no  heat  and  they  give  no 
light,  and  they  are  no  longer  glorious.  And  what 
are  the  four  ?  They  are  clouds  and  fog  and  dusty 
smoke  and  Rahu  *,  by  which  when  the  sun  and  the 
moon  are  affected  they  give  neither  heat  nor  light 
nor  sheen.  Just  so,  O  Bhikkhus,  there  are  four 
stains  by  which  when  Samaras  and  Brahmans  are 
affected  they  give  neither  heat  nor  light  nor  sheen. 
And  what  are  the  four  ?  There  are  some  Samaras 
and  Brahmans  who  drink  strong  drink,  and  things 
intoxicating,  abstaining  not  therefrom  2.  This  is  the 
first  of  such  stains.  And  further,  O  Bhikkhus,  there 
are  some  Samaras  and  Brahmans  who  practise 
sexual  intercourse,  and  abstain  not  therefrom.  This 
is  the  second  of  such  stains.  And  further,  O  Bhik- 
khus, there  are  some  Samaras  and  Brahmans  who 
accept  silver  and  gold,  abstaining  not  from  the  use 
thereof.  This  is  the  third  of  such  stains.  And 
lastly,  O  Bhikkhus,  there  are  some  Samaras  and 
Brahmans  who  gain  their  livelihood  by  low  arts  3, 
abstaining  not  from  such  means  of  life.  This  is  the 
fourth  of  such  stains." 

'  Thus  spoke,  Sirs,  the  Blessed  One  :  and  when 
the  Happy  One  had  thus  spoken,  the  Master  further 
said  : 

*  "  Stained  by  lust  and  malice,  some  Samaras  and 
Brahmans, 

1  That  is,  eclipse. 

2  It  is  curious  that  this  matter  is  not,  like  all  the  following,  re- 
ferred to  in  the  Silas.     See  Rh.  D.'s  'Buddhist  Suttas/  p.  190. 

3  Those,  namely,  which  are  set  out  in  the  Maha  Sila  (Rh.  D.'s 
1  Buddhist  Suttas/  pp.  196-203). 


390  tfULLAVAGGA.  XTI,  I,  4. 

Men  blinded  by   ignorance,  praise  things  that 

seem  to  have  delight. 
Strong  drink  they  drink  and  fierce,  indulge  in 

sensual  acts, 

Devoid  of  wisdom,  silver  and  gold  they  take. 
And  by  low  arts  some  Samaras  and  Brahmans 

live. 
Stains  are  such  actions  called  by  the  Buddha 

of  the  Solar  race, 
Stains — by  which   defiled   some   Samaras   and 

Brahmans, 
Impure  brutes  and  unclean,  give  neither  heat 

nor  light. 
Covered  rather  by  darkness,  purblind,  enslaved 

by  craving  lusts, 
They  enlarge  the  realm  of  death1,  and  dread 

rebirth  they  gain." 

'  It  is  for  upholding  this  opinion  that  I,  Sirs,  have 
been  said  to  be  upbraiding  and  reviling  and  render- 
ing dissatisfied  believing  and  faithful  followers,  in 
that  I  have  said  what  is  against  the  Dhamma  to  be 
against  the  Dhamma,  and  what  is  Dhamma  to  be 
Dhamma  ;  what  is  against  the  Vinaya  to  be  against 
the  Vinaya,  and  what  is  Vinaya  to  be  Vinaya. 

4.  *  And  once  the  Blessed  One  was  staying,  Sirs, 
at  Ra^agaha,  in  the  Ve/uvana,  at  the  Kala^aka 
Nivapa.  Now  at  that  time  among  the  royal  atten- 
dants sitting  together  in  the  women's  apartment  in 
the  palace,  the  following  saying  was  heard  :  "  Silver 
and  gold  is  allowed  to  the  Sakyaputtiya  Samaras. 

1  That  is,  by  being  repeatedly  reborn  they  continually  die. 
Va</</>£enti  ka/asin  ti  punappunaw  kalevara-nikkhipamana- 
bhumiw  vad^enti,  says  Buddhaghosa.  The  word  occurs  at 
G'ataka  I,  146. 


XII,  i,  4.  ON    THE   COUNCIL    OF   VESAlJ.  391 

The  Sakyaputtiya  Samaras  accept  it,  and  take  it  in 
charge."  Now  at  that  time  Ma?zl£u/aka,  a  village 
headman,  was  present.  And  he  said  to  the  people 
there  :  "  Say  not  so,  Sirs.  Neither  is  silver  and 
gold  allowed  to  the  Sakyaputtiya  Samaras,  nor  do 
they  accept  it,  nor  take  it  in  charge.  The  Sakya- 
puttiya Samaras  are  men  who  have  laid  aside  gems 
and  jewelry,  and  are  without  silver,  and  without 
gold."  And  the  headman,  Mam/£u/aka,  succeeded 
in  satisfying  them. 

'  Then  the  headman,  Ma^i/^u/aka,  went  to  the 
place  where  the  Blessed  One  was  and  saluted  him, 
and  took  his  seat  on  one  side.  And  he  told  the 
Blessed  One  the  whole  matter  *,  and  said  : 

' "  Now  am  I,  Lord,  in  maintaining  as  I  did,  one 
who  speaks  according  to  the  word  of  the  Blessed 
One,  one  who  does  not  falsely  represent  the  Blessed 
One,  one  who  does  not  put  forth  minor  matters  in 
the  place  of  the  true  Dhamma  ?  And  is  there 
anything  that  leads  to  blame  in  such  discussion,  this 
way  and  that,  as  touching  the  observance  of  the 
rules  of  the  order2  ?  " 

' "  Most  certainly,  Ma/zi/£u/aka,  in  maintaining 
thus  you  speak  in  accordance  with  my  word,  and 
do  not  represent  me  falsely,  nor  put  forth  minor 
matters  as  the  true  Dhamma.  Nor  is  there  any- 
thing leading  to  blame  in  such  discussions.  For 
gold  and  silver  is  not  allowed,  Mam/£u/aka,  to  the 
Sakyaputtiya  Samaras,  nor  ought  they  to  accept  it, 
nor  take  it  in  charge.  Men  who  have  laid  aside 
gems  and  jewelry  are  the  Sakyaputtiya  Samaras, 

1  The  whole  is  repeated  in  the  text. 

2  The  whole  of  this  speech  recurs,  nearly  word  for  word,  in  the 
MahSvagga  VI,  31,  4. 


392  tfULLAVAGGA.  XII,  i,  5. 

men  without  silver  and  without  gold.  For  to 
whomsoever,  Ma;/i/£u/aka,  gold  and  silver  are 
allowed,  to  him  also  the  five  kinds  of  sensual 
pleasure I  are  allowed.  And  to  whomsoever  these 
five  kinds  of  pleasure  are  allowed,  him  you  may 
know  of  a  certainty  to  be  following  neither  the  rule 
of  the  Samaras,  nor  the  rule  of  the  sons  of  Sakya. 
Although,  Ma/zi/£u/aka,  I  have  said  that  he  who  is 
in  need  of  grass  may  seek  for  grass,  and  he  who  is 
in  need  of  wood  may  seek  for  wood,  and  he  who  is  in 
need  of  a  conveyance  may  seek  for  a  conveyance, 
and  he  who  is  in  need  of  a  servant  may  seek  for  a 
servant ;  yet  have  I  never  said  in  any  way  what- 
ever that  gold  or  silver  may  be  sought  after  or 
accepted." 

'  It  is  for  maintaining  this  opinion  that  I,  Sirs, 
have  been  said  to  be  upbraiding  and  reviling  and 
rendering  dissatisfied  believing  and  faithful  fol- 
lowers, in  that  I  have  said  what  is  against  the 
Dhamma  to  be  against  the  Dhamma,  and  what  is 
Dhamma  to  be  Dhamma  ;  that  what  is  against  the 
Vinaya  is  against  the  Vinaya,  and  what  is  Vinaya  is 
Vinaya.' 

5.  '  And  once,  Sirs,  the  Blessed  One  at  the  same 
place,  at  Ra^agaha,  on  the  occasion  of  the  matter  of 
Upananda,  the  Sakyan,  distinctly  laid  down  a  pre- 
cept by  which  gold  and  silver  were  forbidden  2. 

*  It  is  for  maintaining  this  opinion  that  I,  Sirs, 
have  been  said  to  be  upbraiding  and  reviling  and 
rendering  dissatisfied  believing  and  faithful  fol- 
lowers, in  that  I  have  said  what  is  against  the 

1  Compare  ^ullavagga  VII,  i,  2. 

2  This  is  set  out  in  full  in  the   Sutta  Vibhanga  in  the  Intro- 
duction to  the  1 8th  Nissaggiya  Pa&ttiya. 


XII,  i,  7.  ON    THE    COUNCIL    OF    VESALi.  393 

Dhamma  to  be  against  the  Dhamma,  and  what  is 
Dhamma  to  be  Dhamma  ;  that  what  is  against  the 
Vinaya  is  against  the  Vinaya,  and  what  is  Vinaya 
is  Vinaya.' 

6.  When   he  had  thus   spoken,  the  lay  brethren 
said  to  Yasa,  the  son  of  Kaka^aka  :  '  There  is  but 
one,    Sirs 1,    who    is    a    Sakyaputtiya    Samara,    our 
master,  Yasa,  the  son  of  Kaka^aka.     All  the  rest 
are  no   Samaras,   neither  Sakyaputtiyas.     Let  the 
venerable  Yasa,  the  son  of  Kaka^aka,  dwell  among 
us.     We  will  exert  ourselves  to  provide  him  with 
robes,  and  food,  and  medicine,  and  the  necessaries 
for  the  sick.' 

Then  the  venerable  Yasa,  the  son  of  Kaka^aka, 
having  gained  over  the  lay  brethren,  returned  with 
the  companion  Bhikkhu  to  the  Arama. 

7.  And  the  Vaggian  Bhikkhus  of  Vesali  asked  the 
companion   Bhikkhu  :  '  Did  Yasa,    the  son  of  Ka- 
ka^daka,    obtain,   Sir,    the    forgiveness   of  the    lay 
brethren  ? ' 

*  Evil,  Sirs,  hath  been  wrought  against  us.  Yasa, 
the  son  of  Kaka^aka,  and  he  alone  has  been  de- 
cided to  be  a  Sakyaputtiya  Samara,  and  all  of  us 
neither  Samaras  nor  Sakyaputtiyas.' 

Then  the  Va^ian  Bhikkhus  of  Vesali  said : 
'  The  venerable  Yasa,  the  son  of  Kaka^aka, 
without  being  deputed  by  us,  has  proclaimed  to 
laymen  (a  false  doctrine) 2.  Come,  let  us  carry 
out  the  Act  of  Suspension3  against  him.'  And 

1  They  are  speaking  to  Yasa  and  the  anuduta. 

2  This   cannot  refer  to  the  pth  Pa&ttiya,  which  only  speaks  of 
making  known  grievous  offences.      Ahguttara  II,  5,  2  refers  to 
laymen  as  well  as  to  samaweras. 

3  Ukkhepaniya-kamma.     See  A"ullavagga  I,  25. 


394  tfULLAVAGGA.  XII,  i,  8. 

they  assembled  together  with  the  intention  of 
doing  so. 

But  the  venerable  Yasa,  the  son  of  Kaka^aka, 
rose  up  into  the  sky  and  descended  at  Kosambi. 
And  he  sent  messengers  to  the  Bhikkhus  of  the 
Western  country,  and  of  Avanti,  and  of  the  Southern 
country  *,  saying,  *  Let  your  reverences  come  !  We 
must  take  in  charge  this  legal  question  before  what 
is  not  Dhamma  is  spread  abroad,  and  what  is 
Dhamma  is  put  aside ;  before  what  is  not  Vinaya  is 
spread  abroad,  and  what  is  Vinaya  is  put  aside  ; 
before  those  who  argue  against  the  Dhamma  be- 
come powerful,  and  those  who  argue  in  favour  of 
the  Dhamma  become  weak  ;  before  those  who 
argue  against  the  Vinaya  become  powerful,  and 
those  who  argue  in  favour  of  the  Vinaya  become 
weak.' 

8.  Now  at  that  time  the  venerable  Sambhuta 
Sa^avast2  was  dwelling  on  the  Ahogariga  Hill3.  And 
thither  the  venerable  Yasa,  the  son  of  Kaka^aka, 
went ;  and  on  his  arrival  he  saluted  the  venerable 
Sambhuta  Sa^avasi,  and  took  his  seat  on  one  side  : 
and  being  so  seated  he  said  to  him : 

'  Lord,  these  Va^ian  Bhikkhus  of  Vesalt   have 


1  On  these  terms,  compare  note  on  Mahavagga  VII,  i,  i. 

2  Sawavasi  is,  literally,  he  who  wears  a  hempen  dress.     In  the 
traditions  of  the  Sanskrit  Buddhist  literature  we  find  mentioned  a 
Sawavasika,  said  to  be  a  predecessor,  in  the  teacher  and  pupil  line, 
of  Upagupta  (Wassilief,  p.  44).     The  Nepalese  call  him  Sowavasi 
(Rajendralal  Mitra.  '  Sanskrit  Buddhist  Literature  of  Nepal/  p.  10). 
He  is  the  hero  of  the  Sawavasi  Avadana  part  of  the  Bodhisatva 
Avadana  Kalpalata  (Mitra,  p.  67,  Bendall  *  Catalogue  of  Cambridge 
MSS.,'  p.  42),  where  the  name  is  explained :  '  I  wished  for  an 
ochre-coloured  robe  (sow a) ;  hence  I  was  called  Sawavasi/ 

3  See,  for  the  position  of  this  mountain,  our  note  last  quoted. 


XII,  i,9.  ON    THE    COUNCIL    OF   VESALf.  395 

put  forward  ten  theses/  And  he  told  him  what 
they  were  19  and  added :  *  Come  now,  Lord,  let  us 
take  in  charge  this  last  question  before  what  is  not 
Dhamma  is  spread  abroad,  and  what  is  Dhamma  is 
put  aside ;  before  what  is  not  Vinaya  is  spread 
abroad,  and  what  is  Vinaya  is  put  aside ;  before 
those  who  argue  against  the  Dhamma  become 
powerful,  and  those  who  argue  in  favour  of  the 
Dhamma  become  weak  ;  before  those  who  argue 
against  the  Vinaya  become  powerful,  and  those  who 
argue  in  favour  of  the  Vinaya  become  weak/ 

*  Even  so,  Lord/  said  the  venerable  Sambhuta 
Si^avasi,  in  assent  to  the  venerable  Yasa  Kaka?z- 
ofaka-putta. 

Then  about  sixty  Bhikkhus  from  the  Western 
country,  all  of  whom  were  hermits,  all  of  whom 
lived  only  on  alms,  all  of  whom  dressed  only  in  cast- 
off  clothes,  and  kept  only  three  robes,  and  all  of 
whom  were  Arahats,  assembled  together  at  the 
Ahogaiiga  Hill.  And  about  eighty-eight  from 
Avanti  and  the  Southern  country,  some  of  whom 
were  hermits,  and  some  of  whom  lived  only  on  alms, 
and  some  of  whom  dressed  only  in  cast-off  clothes, 
and  some  of  whom  kept  only  three  robes,  but  all  of 
whom  were  Arahats,  met  together  with  them  on  the 
Ahoganga  Hill. 

9.  And  the  Thera  Bhikkhus,  consulting  together, 
came  to  this  conclusion  :  *  This  legal  question,  now, 
is  hard  and  subtle.  How  can  we  obtain  such  sup- 
port that  we  may  have  the  greater  power  at  the 
decision  thereof2?' 


1  In  the  text  the  full  words  of  I,  i  are  here  repeated. 

2  Compare  below,  XII,  2,  i. 


396  tfULLAVAGGA.  XII,  i,  10. 

Now  at  that  time  the  venerable  Revata  was 
dwelling  at  Soreyya,  and  he  was  wise  in  the  tra- 
ditions, one  who  had  learned  the  Agamas  (the  four 
Nikayas),  and  knew  by  heart  the  Dhamma,  the  Vi- 
naya,  and  the  Matikas  ;  intelligent,  discreet,  and  wise, 
modest,  conscientious,  devoted  to  the  precepts l.  And 
the  Thera  Bhikkhus  thought  that  if  they  could  gain 
him  over  to  their  side,  they  would  attain  their  end. 

And  the  venerable  Revata,  by  the  divine  ear, 
clear  and  surpassing  that  of  men,  heard  the  Thera 
Bhikkhus  as  they  were  thus  consulting  together; 
and  he  thought :  '  This  legal  question  is  both  hard 
and  subtle,  it  would  not  become  me  to  hold  back 
therefrom.  But  even  now  those  Bhikkhus  (the 
Va^ians)  will  be  coming.  It  would  be  unpleasant 
travelling  for  me  were  I  to  fall  in  with  them.  Let 
me  go  on  before  them.' 

So  the  venerable  Revata  went  from  Soreyya  to 
Sawkassa.  And  when  the  Thera  Bhikkhus  went  to 
Soreyya,  and  asked  :  *  Where  is  the  venerable  Re- 
vata?' they  said  :  *  He  is  gone  to  Sawkassa/ 

Now  the  venerable  Revata  had  gone  on  from 
Sa^kassa  to  Kafttfakugga.  And  when  the  Thera 
Bhikkhus  came  to  Sa^kassa,  and  asked  :  '  Where  is 
the  venerable  Revata  ? '  they  said  :  '  He  is  gone  on 
to  Kaaoakugga.'  And  in  the  same  way  they  fol- 
lowed him  thither,  and  to  Udumbara,  and  to  Agga- 
lapura,  and  to  Saha^ati,  and  there  they  met  with  the 
venerable  Revata. 

10.  And  the  venerable  Sambhuta  Sa^avasi  said 
to  the  venerable  Yasa,  the  son  of  Kaka;^aka  : 


1  These  adjectives  have  occurred  above  at  Mahavagga  X,  i,  2, 
and  -ATullavagga  I,  u,  i. 


XII,  i,  10.          ON    THE    COUNCIL    OF    VESALf.  397 

'  Friend,  the  brother  Revata  is  wise  in  the  tradi- 
tions, has  learnt  the  Agamas,  knows  by  heart  the 
Dhamma,  the  Vinaya,  and  the  Matikas,  he  is  intelli- 
gent, discreet,  and  wise,  modest,  conscientious,  and 
devoted  to  the  precepts.  If  we  ask  the  venerable 
Revata  a  puzzling  question,  he  is  capable  of  spending 
the  whole  night  on  that  one  question.  And  even 
now  the  venerable  Revata  will  call  upon  a  Bhikkhti 
who  is  an  intoner1,  and  a  pupil  of  his.  Do  you, 
therefore,  when  the  Bhikkhu  has  concluded,  go  to 
the  venerable  Revata  and  ask  him  concerning  these 
ten  theses  (points).' 

'  Even  so,  Sir,'  said  the  venerable  Yasa,  the  son 
of  Kaka^aka,  in  assent  to  the  venerable  Sambhuta 
Sa^avasi. 

And  the  venerable  Revata  called  upon  the 
Bhikkhu,  the  pupil  of  his,  the  intoner.  And  when 
the  Bhikkhu  had  concluded,  the  venerable  Yasa,  the 
son  of  KakaWaka,  went  to  the  venerable  Revata, 
and  saluted  him,  and  took  his  seat  beside  him. 
And,  so  seated,  he  said  to  the  venerable  Revata2: 

'  Is  the  horn-salt-license,  Lord,  allowable  ?' 

*  What,  Sir,  is  this  horn-salt-license  ? ' 

'Is  it  allowable,  Lord,  to  carry  about  salt  in  a 
horn  with  the  intention  of  putting  it  into  food  which 
has  not  been  salted  ? ' 

'  No,  Sir,  it  is  not  allowable.' 

*  Is  the  two-inch-license,  Lord,  allowable?' 
1  What,  Sir,  is  this  two-inch-license  ? ' 

'  Is  it  allowable,  Lord,  to  eat  the  midday  meal 


1  Sarabha«akaw.     See  our  note  above  at  ^ullavagga  V,  3,  2. 

2  The  whole  of  the  following  questions  and  answers  recur  below 
at  XII,  2,  8,  where  the  reasons  of  the  answers  also  appear. 


OTLLAVAGGA.  XII,  i,  10. 


beyond  the  right  time,  provided  only  that  the  shadow 
has  not  yet  turned  two  inches  ?  ' 

*  No,  Sir,  it  is  not  allowable.' 

'  Is  the  village-trip-license,  Lord,  allowable?' 
'  What,  Sir,  is  this  village-trip-license?' 
'Is   it   allowable,  Lord,  for   one  who   has   once 
finished  his  meal,  and  refused  any  more,  to  eat  food 
which  has  not  been  left  over,  on  the  ground  that  he 
is  about  to  proceed  into  the  village  ?  ' 
'  No,  Sir,  it  is  not  allowable/ 
'  Is  the  circuit-license,  Lord,  allowable  ?  ' 

*  What,  Sir,  is  this  circuit-license  ?  ' 

*  Is  it  allowable,  Lord,  for  a  number  of  Bhikkhus 
who  dwell  within  the  same  circuit,  within  the  same 
boundary,  to  hold  separate  Uposathas  ?  ' 

1  No,  Sir,  it  is  not  allowable.' 

*  Is  the  indemnity-license,  Lord,  allowable  ?' 
'  What,  Sir,  is  this  indemnity-license  ?  ' 

'  Is  it  allowable,  Lord,  for  a  Sawgha,  which  is  not 
legally  constituted1,  to  perform  an  official  act  on  the 
ground  that  they  will  afterwards  obtain  the  sanction 
of  such  Bhikkhus  who  may  subsequently  arrive  ?  ' 

*  No,  Sir,  it  is  not  allowable/ 

1  Is  the  precedent-license,  Lord,  allowable?' 

'  What,  Sir,  is  this  precedent-license  ?  ' 

'  Is  it  allowable,  Lord,  to  do  a  thing  on  the  ground 

that,  "  My  preceptor  (upa^Mya)  has  practised  this; 

or  my  teacher  (a^ariya)  has  practised  that?" 

'  In   some   cases,   Sir,   this    is   allowable,  and  in 

some  not  V 


1  Vaggena.     See  our  note  on  the  2ist  Pa&ttiya,  and 
vagga  V,  2,  i. 

2  That  is,  of  course,  according  as  the  thing  enjoined  is,  or  is  not, 


XII,  i,  10.  ON    THE   COUNCIL    OF   VESALi.  399 

'  Is  the  churn-license,  Lord,  allowable  ?' 

'  What,  Sir,  is  this  churn-license  ? ' 

'  Is  it  allowable,  Lord,  for  one  who  has  once 
finished  his  meal,  and  has  refused  any  more,  to 
drink  milk  not  left  over  from  the  meal,  on  the 
ground  that  it  has  left  the  condition  of  milk,  and  has 
not  yet  reached  the  condition  of  curds l  ? ' 

*  No,  Sir,  it  is  not  allowable.' 

1  Is  it  allowable,  Lord,  to  drink  toddy  ? ' 

1  What,  Sir,  is  this  toddy  ? ' 

4  Is  it  allowable,  Lord,  to  drink  spirits  which  have 
left  the  condition  of  not  being  spirits,  and  yet  have 
not  acquired  intoxicating  properties2?' 

*  No,  Sir,  it  is  not  allowable?' 

'  Is  a  rug  or  mat  (when  it  is  beyond  the  prescribed 
size)  lawful,  Lord,  because  it  is  unfringed  ? ' 
'  No,  Sir,  it  is  not  allowable/ 

*  Is  gold  and  silver,  Lord,  allowable  ?' 
'  No,  Sir,  it  is  not  allowable.' 

'  These  are  the  ten  theses,  Lord,  which  these 
Vaggian  Bhikkhus  of  Vesali  have  put  forth.  Come, 
Lord,  let  us  take  this  legal  question  in  hand  before 
that  which  is  not  Dhamma  is  spread  abroad,  and 
that  which  is  Dhamma  is  put  aside  ;  before  that 
which  is  not  Vinaya  is  spread  abroad,  and  that  which 
is  Vinaya  is  put  aside ;  before  those  who  argue 
against  the  Dhamma  become  powerful,  and  those 

lawful.     Eka^^o  kappati  ti  idam  dhammikaw  akinnam  sandhaya 
vuttaw,  says  Buddhaghosa. 

1  That  is,  which  is  neither  liquid  nor  solid:  something  appa- 
rently like  buttermilk. 

2  It  is  a  question  constantly  arising  under  the  excise  laws  in 
India  and  Ceylon,  whether  the  liquor  in  the  case  has  become 
arrack,  or  is  only  arrack  in  the  making,  and  unfermented.    This 
last  is  called  unfermented  toddy. 


400  tfULLAVAGGA.  XII,  2,  I. 

who  argue  in  favour  of  the  Dhamma  become  weak ; 
before  those  who  argue  against  the  Vinaya  become 
powerful,  and  those  who  argue  in  favour  of  the 
Vinaya  become  weak/ 

'Even  so,  Sir/  said  the  venerable  Revata,  in  assent 
to  the  venerable  Yasa,  the  son  of  Kaka^aka. 


Here  ends  the  First  Portion  for  Recitation. 


2. 

i.  Now  the  Va^ian  Bhikkhus  of  Vesali  heard 
the  rumour  :  'Yasa,  they  say,  the  son  of  Kaka^aka, 
wishing  to  take  this  legal  question  in  hand,  is  seek- 
ing about  for  support,  and  support  they  say  he  is 
succeeding  in  getting/  And  they  thought  :  '  This 
legal  question,  now,  is  hard  and  subtle.  How  can 
we  obtain  such  support  that  we  may  have  the 
greater  power  at  the  decision  thereof1  ? ' 

And  they  thought :  '  The  venerable  Yasa,  who 
dwells  at  Soreyya,  is  wise  in  the  traditions,  and  is 
one  who  has  learnt  the  Agamas,  who  knows  by 
heart  the  Dhamma,  the  Vinaya,  the  Matikas,  is  in- 
telligent, discreet,  and  wise,  modest,  conscientious, 
and  devoted  to  the  precepts.  If  we  could  gain  him 
over  to  our  side,  we  should  attain  our  end/ 

Then  the  Vaggian  Bhikkhus  of  Vesali  got  to- 
gether much  property,  requisites,  a  number  of  things 
of  the  Samaras'  life — to  wit,  bowls  and  robes,  and 
rugs,  and  needlecases,  and  girdles,  and  filters,  and 
regulation-pots 2.  And,  taking  this  property  with 

1  Compare  above,  XII,  i,  9. 

2  On  Dhamma-karaka,  see  our  note  at  ^ullavagga  V,  13,  i. 


XII,  2,3-  ON    THE    COUNCIL    OF   VESALf.  40! 

them,  they  went  up  stream  by  boat  to  Saha^ati,  and 
there  disembarked,  and  took  their  meal  at  the  foot 
of  a  certain  tree. 

2.  Now  to  the  venerable  Sa/>£a,  who  retired  apart 
and  was  plunged  in  meditation,  there  occurred  this 
doubtful  problem  :  '  Are  the  Bhikkhus  of  the  East, 
or  the  Bhikkhus  of  the  West,  the  more  in  accordance 
with  the  Dhamma  in  the  opinion  that  they  hold  ? ' 
And  having  gone  over  the  Dhamma  and  the  Vinaya  in 
his  mind,  he  came  to  the  conclusion,  '  The  Bhikkhus 
of  the  East  are  not,  and  the  Bhikkhus  of  the  West 
are,  in  accordance  with  the  Dhamma  in  the  opinion 
that  they  hold/ 

And  a  certain  one  of  the  deities  in  the  Pure  Abode1 
perceived  how  this  doubtful  problem  had  arisen  in 
the  venerable  Sa/^a's  mind,  and  as  quickly  as  a 
strong  man  could  stretch  forth  his  bent  arm,  or  draw 
it  in  again  when  it  was  outstretched,  so  quickly  did 
that  deity  vanish  from  the  Pure  Abode,  and  ap- 
peared before  the  venerable  Sa//£a ;  saying  to  him  : 
*  Thou  art  quite  right,  Sa/^a  ;  it  is  the  Eastern 
Bhikkhus  whose  opinions  are  against  the  Dhamma, 
and  the  Western  Bhikkhus  whose  opinions  accord 
therewith.  Do  thou,  therefore,  O  Sa//£a,  even  as 
the  Dhamma  is,  so  take  thy  stand  ! ' 

'  Both  formerly,  O  deity,  and  now,  also,  do  I  take 
my  stand  even  as  the  Dhamma  is.  Notwithstand- 
ing, I  shall  not  make  manifest  my  opinion  until  (the 
Sawgha)  shall  have  appointed  me  (judge)  over  this 
question  V 

3.  Now  the  Vag^ian  Bhikkhus  of  Vesali,  taking 
with  them  the  aforesaid  property,  went  to  the  place 

1  The  Heaven,  so  called.  2  Compare  below,  §  6. 

[20]  D  d 


402  JHJLLAVAGGA.  XII,  2,  3. 

where  the  venerable  Revata  was,  and  said  to  him  : 
'  Let  the  venerable  Thera  receive  at  our  hands  these 
requisites  of  a  Samara's  life.' 

But  he  refused  to  receive  it,  saying,  '  Not  so,  my 
friends.  I  have  all  the  things l  I  want.' 

Now  at  that  time  a  Bhikkhu  named  Uttara,  who 
had  been  twenty  years  admitted  into  the  Order 2, 
was  the  attendant  upon  the  venerable  Revata.  And 
the  Vagfian  Bhikkhus  of  Vesali  went  to  him,  and 
said :  *  Let  your  reverence  receive  at  our  hands 
these  requisites  of  a  Samara's  life.' 

But  he  made  the  same  reply. 

Then  they  said :  '  People  used  to  offer  such  re- 
quisites to  the  Blessed  One.  If  he  received  them, 
they  were  happy.  If  he  did  not  receive  them,  they 
used  to  offer  them  to  the  venerable  Ananda,  saying, 
"  Let  the  venerable  Thera  receive  these  requisites 
of  a  Samara's  life  :  that  will  be  just  as  if  the  Blessed 
One  had  received  them."  Let  the  venerable  Uttara 
receive  these  things  :  that  will  be  as  if  the  Thera 
had  received  them.' 

Then  the  venerable  Uttara,  being  thus  importuned 
by  the  Vaggian  Bhikkhus  of  Vesali,  accepted  one  robe, 
saying,  'You  may  tell  me,  friends,  what  you  want.' 

'  Let  the  venerable  Uttara  say  thus  much  for  us 
to  the  Thera :  "  Let  the  venerable  Thera  say  thus 
much  in  the  meeting  of  the  Sawgha — *  It  is  in  the 
regions  of  the  East  that  the  Buddhas,  the  Blessed 
Ones,  are  born.  It  is  the  Bhikkhus  of  the  East 
who  hold  opinions  in  accord  with  the  Dhamma, 
whereas  the  Bhikkhus  of  the  West  do  not.'  "  ' 


1  Literally,  '  I  have  the  three  robes/ 

2  Visativasso;  that  is,  since  his  upasampada. 


XIT,  2,  4.  ON    THE    COUNCIL    OF    VESALf.  403 

1  Even  so,  Sirs/  said  the  venerable  Uttara,  in 
assent  to  the  Va^ian  Bhikkhus  of  Vesali.  And  he 
went  to  Revata,  and  told  him  what  they  had  said. 

'  Thou  urgest  me,  O  Bhikkhu,  to  that  which  is 
against  the  Dhamma/  said  the  Thera,  and  sent  away 
the  venerable  Uttara x. 

And  the  Va^ian  Bhikkhus  of  Vesali  said  to  the 
venerable  Uttara  :  '  What,  friend  Uttara,  did  the 
Thera  say  ? ' 

'It  is  an  evil  you  have  wrought  me,  Sirs.  The 
Thera  has  sent  me  away,  saying,  "  Thou  urgest 
me,  O  Bhikkhu,  to  what  is  against  the  Dhamma." 

4  Are  you  not,  Sir,  of  full  age,  of  twenty  years 
(since  your  upasampada)  ?  ' 

'  Yes,  Sirs,  I  am.' 

'Then  do  we  take  the  nissaya  under  you  as 
your  pupils  V 

4.  Now  the  Sawgha  met  together  with  the  in- 
tention of  deciding  the  legal  question.  And  the 
venerable  Revata  laid  a  resolution  before  the 
Sawgha,  saying, 

'  Let  the  venerable  Sa^gha  hear  me.  If  we 
were  to  settle  this  question,  it  might  be  that  those 
Bhikkhus  who  had  at  first  taken  the  matter  in  hand 
might  raise  it  again3.  If  it  seem  meet  to  the 
Sawgha,  let  the  Sawgha  settle  it  at  that  place 
where  it  arose/ 


1  Pawamesi.    That  is,  permanently  from  attendance  upon  him. 
Compare  Mahavagga  I,  27,   2,  where  the  word  is  used  of  the 
formal  dismissal  or  turning  away  of  a  pupil. 

2  Garu-nissayaw   gawhama;  on  which  Buddhaghosa   has 
nothing,  though  the  phrase  does  not  occur  elsewhere  in  the  Khan- 
dhakas. 

3  Compare  the  63rd  Pa&ttiya. 

D  d  2 


404  tfULLAVAGGA.  XTT,  2,  5. 

Then  the  Thera  Bhikkhus  went  to  Vesali,  with 
the  intention  of  settling  the  matter  there. 

Now  at  that  time  the  eldest  Thera  in  the  world, 
Sabbakami  by  name,  one  who  was  of  a  hundred  and 
twenty  years'  standing  from  the  date  of  his  upasam- 
pada,  and  who  had  been  a  pupil1  of  the  venerable 
Ananda,  was  living  at  Vesali.  And  the  venerable 
Revata  said  to  the  venerable  Sambhuta  Sa^avasi : 

*  I  shall  go  to  that  Vihara  in  which  the  Thera 
Sabbakami  dwells.  Do  you  go  betimes  to  the 
venerable  Sabbakami,  and  question  him  as  touching 
these  ten  points/ 

'  Even  so,  Lord/  said  the  venerable  Sambhuta 
Sa^avasi,  in  assent  to  the  venerable  Revata. 

And  the  venerable  Revata  came  to  that  Vihara 
in  which  the  venerable  Sabbakami  lived  ;  and  a 
sleeping-place  was  made  ready  for  the  former  in  the 
inner  chamber,  and  for  the  latter  in  front  thereof. 
And  the  venerable  Revata,  thinking,  '  This  Thera, 
though  so  old,  does  not  care  to  sleep,'  did  not  go  to 
rest.  And  the  venerable  Sabbakami,  thinking, 
1  This  Bhikkhu,  though  a  traveller  and  tired,  does 
not  care  to  sleep,'  did  not  go  to  rest. 

5.  Then  when  the  night  was  far  spent,  the  vene- 
rable Sabbakami  said  to  the  venerable  Revata  : 

1  By  what  manner  of  life,  beloved  one,  have  you 
lived  now  these  so  many  years  ?' 

1  By  continuing  in  the  sense  of  love,  honoured 
friend,  have  I  continued  thus  so  many  years.' 

1  They  say  that  you  have  continued  thus,  beloved 
one,  by  easiness  of  life  :  and  that  indeed,  beloved  one, 
is  an  easy  life,  (I  mean)  the  continuing  in  love.' 

1  Literally, '  had  dwelt  in  the  same  Vihara  with.' 


XII,  2,  6.  ON    THE    COUNCIL    OF    VESALf.  405 

'  Even  long  ago,  Sir,  when  I  was  a  layman,  was 
much  love  laid  up  in  my  heart,  therefore  is  it  that 
now  also  I  live  much  in  the  sense  of  love,  and  in- 
deed since  long  I  have  attained  to  Arahatship.  And 
by  what  manner  of  life  have  you  lived  now  these 
many  years  ? ' 

*  By  continuing  in  the  sense  of  the  emptiness  (of 
worldly  things)  have  I,  beloved  one,  lived  these 
many  years/ 

'  They  say  that  you,  honoured  friend,  have  con- 
tinued thus  by  the  sense  of  being  a  man  born  to 
greatness l ;  and  that  indeed,  honoured  friend,  is  the 
same  feeling,  (I  mean)  the  sense  of  the  emptiness 
of  things/ 

'  Even  long  ago,  beloved  one,  when  I  was  a  lay- 
man, had  I  a  strong  sense  of  the  emptiness  of 
things,  therefore  is  it  that  now  also  I  live  much  in 
that  feeling,  and  indeed  since  long  I  have  attained  to 
Arahatship/ 

6.  Now2  this  conversation  between  the  Thera 
Bhikkhus  was  still  unfinished  when  the  venerable 
Sambhuta  Sa^avasi  arrived  there.  And  he  went  up 
to  the  venerable  Sabbakami,  and  saluted  him,  and 
took  his  seat  beside  him.  And,  so  seated,  he  said 
to  the  venerable  Sabbakami : 

'  These  Va^ian  Bhikkhus  of  Vesali  have  put 
forth  in  Vesali  these  ten  points  ; '  and  he  told  them 
all 3.  '  Now  you,  O  Thera,  have  mastered  much 
Dhamma  and  Vinaya  at  the  feet  of  your  preceptor. 

1  Ma-hapurisa.     On  the  subsequent  history  of  which  word,  see 
Senart's  'Ldgende  du  Buddha,'  pp.  54,  107. 

2  ^arahi.    Compare   'Book  of  the  Great  Decease/  III,  53; 
Childers,  p.  32. 

3  The  text  repeats  XII,  i,  i. 


406  tfULLAVAGGA.  XII,  2,  7. 

What,  then,  is  the  conclusion  to  which  you,  O  Thera, 
come  as  you  lay  over  in  your  mind  the  Dhamma 
and  the  Vinaya  ; — whose  opinion  is  in  accordance 
with  the  Dhamma,  that  of  the  Bhikkhus  of  the  East, 
or  that  of  the  Bhikkhus  of  the  West  ? ' 

'  You  also,  Sir,  have  mastered  much  Dhamma  and 
Vinaya  at  the  feet  of  your  preceptor.  What,  then, 
is  the  conclusion  to  which  you,  Sir,  come  as  you  lay 
over  in  your  mind  the  Dhamma  and  the  Vinaya  ;— 
whose  opinion  is  in  accordance  with  the  Dhamma, 
that  of  the  Bhikkhus  of  the  East,  or  that  of  the 
Bhikkhus  of  the  West?' 

'  The  conclusion  to  which  I  come,  Lord,  as  I  so 
lay  over  in  my  mind  the  Dhamma  and  the  Vinaya, 
is  this — that  the  Bhikkhus  of  the  East  hold  an 
opinion  that  is  not  in  accord  with  the  Dhamma, 
while  the  Bhikkhus  of  the  West  are  in  accord  with 
the  Dhamma.  Notwithstanding,  I  do  not  intend  to 
make  manifest  my  opinion  until  (the  Sa^gha)  shall 
have  appointed  me  (referee)  over  this  question  V 

'  The  conclusion  to  which  I  also  have  come,  Sir,  as 
I  lay  over  in  my  mind  the  Dhamma  and  the  Vi- 
naya, is  this — that  the  Bhikkhus  of  the  East  hold  an 
opinion  that  is  not  in  accordance  with  the  Dhamma, 
while  the  Bhikkhus  of  the  West  are  in  accord  with 
the  Dhamma.  Notwithstanding,  I  do  not  intend  to 
make  manifest  my  opinion  until  (the  Sa^gha)  shall 
have  appointed  me  (referee)  over  this  question.' 

7.  Then  the  Sa;^gha  met  together  with  the  in- 
tention of  enquiring  into  this  legal  question.  But 
while  they  were  enquiring  into  it,  both  was  much 
pointless  speaking  brought  forth  and  also  the  sense 

1  Compare  above,  §  2. 


XII,  2,  7-  ON    THE    COUNCIL    OF   VESALf.  407 

in  no  single  speech  was  clear 1.  Then  the  venerable 
Revata  laid  a  resolution  before  the  Sawgha : 

*  Let  the  venerable  Sawgha  hear  me.  Whilst  we 
are  discussing  this  legal  question,  there  is  both  much 
pointless  speaking,  and  no  sense  is  clear  in  any 
single  speech.  If  it  seem  meet  to  the  Sa^gha,  let 
the  Sa;^gha  settle  this  legal  question  by  referring  it 
(to  a  jury)  V 

And  he  chose  four  Bhikkhus  of  the  East  and  four 
Bhikkhus  of  the  West — from  the  Bhikkhus  of  the 
East  the  venerable  Sabbakami,  and  the  venerable 
Sa//£a,  and  the  venerable  Khug^a-sobhita,  and  the 
venerable  Vdsabha-gamika — and  from  the  Bhikkhus 
of  the  West,  the  venerable  Revata,  and  the  venerable 
Sambhuta  Sa^avasi,  and  the  venerable  Yasa,  the  son 
of  Kaka^aka,  and  the  venerable  Sumana.  Then  the 
venerable  Revata  laid  a  resolution  before  the  Sa;^gha : 

'  Let  the  venerable  Sangria  hear  me.  During 
the  enquiry  into  this  matter  there  has  been  much 
pointless  talk  among  us,  and  in  no  single  utterance 
is  the  sense  clear.  If  it  seem  meet  to  the  Sa^gha, 
let  the  Sawgha  delegate  four  Bhikkhus  of  the  East 
and  four  Bhikkhus  of  the  West  to  settle  this 
question  by  reference.  This  is  the  resolution. 

'  Let  the  venerable  Sawgha  hear  me.  During 
the  enquiry  into  this  matter  there  has  been  much 
pointless  talk  among  us,  and  the  sense  in  any  single 
utterance  is  not  clear.  The  Sawgha  delegates  four 
Bhikkhus  of  the  East  and  four  Bhikkhus  of  the 
West  to  settle  this  question  by  reference.  Whoso- 

1  So  above  in  ./Tullavagga  IV,  14,   19,  where  the  proceeding 
adopted  in  the  subsequent  sentences  is  laid  down  for  use  on  such 
an  occasion. 

2  Ubbahikaya.     See  the  passage  quoted  in  the  last  note. 


408  tfULLAVAGGA.  XII,  2,  8. 

ever  of  the  venerable  ones  approves  thereof,  let  him 
keep  silence.  Whosoever  approves  not  thereof,  let 
him  speak.  The  delegation  is  made  accordingly. 
The  Sa^gha  approves  thereof.  Therefore  is  it 
silent.  Thus  do  I  understand/ 

Now  at  that  time  a  Bhikkhu  named  A^ita,  of  ten 
years'  standing,  was  the  reciter  of  the  Patimokkha  to 
the  Sangria.  Him  did  the  Sa^gha  appoint  as  seat 
regulator l  to  the  Thera  Bhikkhus. 

Then  the  Thera  Bhikkhus  thought,  '  At  what 
place,  now,  ought  we  to  settle  this  legal  question  ? ' 
And  it  occurred  to  them:  '  This  Valika  Arama  is  a 
pleasant  place,  quiet  and  undisturbed.  Let  us  settle 
the  matter  there.'  And  thither  the  Thera  Bhikkhus 
proceeded  to  enquire  into  the  question. 

8.  Then  the  venerable  Revata  laid  a  resolution 
before  the  Sawgha 2  :  '  Let  the  venerable  Sa^gha 
hear  me.  If  it  seem  meet  to  the  Sa^gha,  I  will 
question  the  venerable  Sabbakami  as  touching  the 
Vinaya.'  And  the  venerable  Sabbakami  laid  a  reso- 
lution before  the  Sawgha  :  '  If  it  seem  meet  to  the 
Sawgha,  I,  when  asked  by  Revata  touching  the 
Vinaya,  will  give  reply.' 

And  the  venerable  Revata  said  to  the  vener- 
able Sabbakami:  'Is  the  horn-salt-license,  Lord, 
allowable  ?' 

1  Asana-paw?^apakaw.     This  office  is  not  mentioned  in  the 
other  Khandhakas.    We  should  expect  to  find  it  at  .ffullavagga  VI, 
21,  2.     The  reason  of  this  is  that  it  is  no  office  of  authority.     The 
different   referees   would   take   their  seats  in  the  order  of  their 
seniority,  and  all  that  the  asana-pa#£apaka  would  have  to  do 
would  be  to  see  that  they  were  provided  with  everything  they  re- 
quired (it  was  not  much,  chiefly  mats  or  rugs  to  sit  upon)  in  the 
hall  or  grove  where  they  met. 

2  Here,  of  course,  consisting  of  the  eight  referees. 


XII,  2,  8.  ON    THE   COUNCIL   OF   VESAlJ.  409 

'  What,  Sir,  is  this  horn-salt-license  ? ' 

1  Is  it  allowable,  Lord,  to  carry  about  salt  in  a 

horn  with  the  intention  of  putting  it  into  food  which 

has  not  been  salted  ?  ' 

*  No,  Sir,  it  is  not  allowable/ 

'  Where  was  such  a  claim  rejected  ? ' 
'  At  Savatthi,  in  the  Sutta  Vibhanga/ 
'Of  what   offence   is   the  person,  who  does   so, 
guilty  ? ' 

'  Of  Pa/£ittiya,  in  eating  food  which  has  been 
put  by  V 

'  Let  the  venerable  Sawgha  hear  me.  This  first 
point,  having  been  examined  into  by  the  Sawgha, 
has  been  found  to  be  false  Dhamma  and  false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.  Thus  do  I  cast  the  first  vote/ 

'  Is  the  two-inch-license,  Lord,  allowable  ?' 
1  What,  Sir,  is  this  two-inch-license  ? ' 

*  Is  it  allowable,  Lord,  to  eat  the  midday  meal  be- 
yond the  right  time,  provided  only  that  the  shadow 
of  the  sun  has  not  yet  turned  two  inches  ? ' 

'  No,  Sir,  it  is  not  allowable/ 

'  Where  has  such  a  claim  been  rejected  ? ' 

1  At  Ra^agaha,  in  the  Sutta  Vibhanga.' 

1  Of  what  offence  is  he,  who  does  so,  guilty  ?' 

*  Of  Pa^ittiya,  in  eating  at  the  wrong  time  V 

'  Let  the  venerable  Sawgha  hear  me.  This 
second  point,  having  been  examined  into  by  the 
Sawgha,  has  been  found  to  be  false  Dhamma  and 
false  Vinaya,  and  not  contained  in  the  teaching  of 
the  Master.  Thus  do  I  cast  the  second  vote/ 

'  Is  the  village-trip-license,  Lord,  allowable  ?' 

1  Pa&ttiya  XXXVIII.  2  Pa&ttiya  XXXVII. 


4IO  JTULLAVAGGA.  XII,  2,  8. 

'  What,  Sir,  is  this  village-trip-license  ?' 
'  Is  it  allowable  for  one  who  has  once  finished  his 
meal,  and  has  refused  any  more,  to  eat  food  which 
has  not  been  left  over,  on  the  ground  that  he  is 
about  to  proceed  into  the  village  ? ' 
'  No,  Sir,  it  is  not  allowable/ 

*  Where  was  such  a  claim  rejected  ? ' 

'  At  Savatthi,  in  the  Sutta  Vibhahga.' 
'  Of  what  offence  is  he,  who  does  so,  guilty  ?  ' 
'  Of  Pa/£ittiya,  in  eating  food  which  has  not  been 
left  over 1/ 

1  Let  the  venerable  Sa^gha  hear  me.  This  third 
point,  having  been  examined  into  by  the  Sa;^gha, 
has  been  found  to  be  false  Dhamma  and  false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.  Thus  do  I  cast  the  third  vote/ 
'  Is  the  circuit-license,  Lord,  allowable  ?  ' 

*  What,  Sir,  is  this  circuit-license  ?' 

'  Is  it  allowable,  Lord,  for  a  number  of  Bhikkhus 
who  dwell  within  the  same  circuit,  within  the  same 
boundary,  to  hold  separate  Uposathas  ? ' 
'  No,  Sir,  it  is  not  allowable/ 
'  Where  was  such  a  claim  rejected  ? ' 
1  At  Ra^agaha,  in  the  Uposatha  Sawyutta  2/ 
'  Of  what  offence  is  he,  who  does  so,  guilty  ? ' 
4  Of  Dukka^a,  in  neglecting  the  Vinaya/ 
1  Let    the    venerable    Saoggha    hear    me.      This 
fourth    point,  having   been    examined   into  by  the 
Sa^gha,  has  been  found  to  be  false  Dhamma  and 
false  Vinaya,  and  not  contained  in  the  teaching  of 
the  Master.     Thus  do  I  cast  the  fourth  vote/ 

1  Pa&ttiya  XXXV. 

2  Saflzyutta  must  here  be  used  for  Khandhaka.     The  passage 
referred  to  is  Mahavagga  II  (the  Uposatha  Khandhaka),  8,  3. 


XII,  2,  8.  ON    THE    COUNCIL    OF    VESAli.  41  I 

'  Is  the  indemnity-license,  Lord,  allowable?' 
'  What,  Sir,  is  this  indemnity-license  ? ' 
'  Is  it  allowable,  Lord,  for  a  Sawgha  which  is  not 
legally  constituted  to  perform  an  official  act,  on  the 
ground  that  they  will  afterwards  obtain  the  sanction 
of  such  Bhikkhus  as  subsequently  arrive  ? ; 
'  No,  Sir,  it  is  not  allowable/ 
'  Where  was  such  a  claim  rejected  ?' 
'  In  the  A'ampeyyaka  section,  in  the  body  of  the 
Vinaya  V 

'  Of  what  offence  is  he,  who  does  so,  guilty  ? ' 
4  Of  Dukka/a,  in  neglecting  the  Vinaya/ 
*  Let  the  venerable  Sawgha  hear  me.     This  fifth 
point,  having  been  examined  into  by  the  Sawgha, 
has    been   found   to   be    false    Dhamma   and   false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.     Thus  do  I  cast  this  fifth  vote/ 

'  Is  the  precedent-license,  Lord,  allowable?' 
1  What,  Sir,  is  this  precedent-license  ? ' 
'  Is  it  allowable,  Lord,  to  do  a  thing  on  the  ground 
that  "  My  preceptor  (upa^Mya)  has  practised  this," 
or  "  My  teacher  (a/£ariya)  has  practised  that  ?  " 
'  In  some  cases, Sir,  it  is  allowable,  and  in  some  not2/ 
'  Let  the  venerable  Sawgha  hear  me.     This  sixth 
point,  having  been  examined  into  by  the  Sawgha, 
has   been   found    to   be   false   Dhamma   and   false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.     Thus  do  I  cast  this  sixth  vote/ 
1  Is  the  churn-license,  Lord,  allowable?' 
4  What,  Sir,  is  this  churn-license?' 

1  Vinaya-vatthu.     Here  used   as  a  title,  apparently  of  the 
Khandhakas.     The  passage   referred   to   is   in  the  Aampeyyaka 
Khandhaka  (Mahavagga  IX,  3,  5). 

2  See  the  note  above  on  XII,  i,  10. 


412  JTULLAVAGGA.  XII,  2,  8. 

'  Is   it   allowable,   Lord,   for   one    who   has  once 
finished   his    meal,   and   has  refused  any  more,  to 
drink  milk  not   left   over  from  the   meal,  on    the 
ground  that  it  has  left  the  condition  of  milk  and  has 
not  yet  reached  the  condition  of  curds  ? ' 
'  No,  Sir,  it  is  not  allowable/ 
'  Where  was  such  a  claim  rejected  ? ' 
'  At  Savatthi,  in  the  Sutta  Vibhanga/ 
1  Of  what  offence  is  he,  who  does  so,  guilty  ? ' 
'  Of  Pa/£ittiya,  in  eating  food  which  has  not  been 
left  over  V 

'  Let  the  venerable  Sa^gha  hear  me.  This 
seventh  point,  having  been  examined  into  by  the 
Sa^gha,  has  been  found  to  be  false  Dhamma  and 
false  Vinaya,  and  not  contained  in  the  teaching  of 
the  Master.  Thus  do  I  cast  this  seventh  vote.' 
'  Is  it  allowable,  Lord,  to  drink  toddy?' 

*  What,  Sir,  is  this  toddy?  ' 

*  Is  it  allowable,  Lord,  to  drink  spirits  which  have 
not  yet  become  spirits  and  have  not  yet  acquired 
intoxicating  properties  ? ' 

'  No,  Sir,  it  is  not  allowable.' 

'  Where  was  it  rejected  ? ' 

'  At  Kosambi,  in  the  Sutta  Vibhanga/ 

'  Of  what  offence  is  he,  who  does  so,  guilty? ' 

*  Of  Pa/£ittiya,  in  the  drinking  of  fermented  liquors 
and  strong  drink  V 

'  Let  the  venerable  Sawgha  hear  me.  The  eighth 
point,  having  been  examined  into  by  the  Sa;^gha, 
has  been  found  to  be  false  Dhamma  and  false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.  Thus  do  I  cast  this  eighth  vote/ 

I  P&Kttiya  XXXV.  2  Pa&ttiya  LI. 


XII,  2,  8.  ON    THE   COUNCIL   OF   VESALf.  413 

'  Is  the  unfringed-seat,  Lord,  allowable1  ?' 
'  No,  Sir,  it  is  not  allowable/ 

*  Where  has  it  been  rejected  ? ' 

1  At  Savatthi,  in  the  Sutta  Vibhariga.' 

'  Of  what  offence  is  he,  who  uses  such  a  seat, 
guilty  ?  ' 

'  Of  Pa/£ittiya,  in  using  a  thing  which  ought  to  be 
cut  down  (to  the  proper  size)2/ 

'  Let  the  venerable  Sawgha  hear  me.  This  ninth 
point,  having  been  examined  into  by  the  Saftigha, 
has  been  found  to  be  false  Dhamma  and  false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.  Thus  do  I  cast  this  ninth  vote/ 

*  Is  gold  and  silver,  Lord,  allowable  ? ' 
'  No,  Sir,  it  is  not  allowable/ 

'  Where  was  it  forbidden  ? ' 
'  At  Ra^-agaha,  in  the  Sutta  Vibhariga/ 
'  Of  what  offence  is  he,  who  takes  it,  guilty  ?  * 
'  Of  Pi/£ittiya,  in  accepting  gold  and  silver 3/ 
1  Let  the  venerable  Sawgha  hear  me.     This  tenth 
point,  having  been  examined  into  by  the  Sawgha, 
has   been   found   to   be   false    Dhamma   and   false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master.     Thus  do  I  cast  this  tenth  vote/ 

1  Let  the  venerable  Sawgha  hear  me.  These  ten 
points,  having  been  examined  into  by  the  Sa^gha, 
have  been  found  to  be  false  Dhamma  and  false 
Vinaya,  and  not  contained  in  the  teaching  of  the 
Master/ 

1  That  is,  does  the  fact  of  its  being  unfringed  make  legal  a 
mat  or  rug  otherwise  illegal  by  reason  of  its  size  ?     See  above, 
XII,  i,  10. 

2  Pa&ttiya  LXXXIX. 

8  The  iSthNissaggiyaPa&ttiya. 


414  JTULLAVAGGA.  XII,  2, 9. 

' l  This  legal  question,  Sir,  has  been  concluded  ; 
and  being  settled,  it  is  settled  once  for  all.  Never- 
theless, Sir,  do  you  question  me  on  these  ten  points 
in  the  midst  also  of  the  Sawgha 2,  in  order  to  per- 
suade those  Bhikkhus  V 

So  the  venerable  Revata  questioned  the  venerable 
Sabbakami  on  the  ten  points  also  in  the  midst  of  the 
Sa^gha,  and  as  he  was  questioned  on  one  after  the 
other,  the  venerable  Sabbakami  gave  reply. 

9.  Now  whereas  at  this  rehearsal  of  the  Vinaya 
seven  hundred  Bhikkhus,  without  one  more,  with- 
out one  being  wanting,  took  part,  therefore  is  that 
rehearsal  of  the  Vinaya  called  '  That  of  the  seven 
hundred  */  

Here  ends  the  Twelfth  Khandhaka,  on  the 
Rehearsal  by  the  Seven  Hundred. 


1  It  is  clear  from   the  word  tva/ra  avuso,  that  Sabbakami  is 
here  addressing  Revata. 

2  That  is  not  only  of  the  referees,  but  of  all  the  Bhikkhus  there 
at  Vesalr. 

3  Bhikkhunaw  saMattiya.     See  the  use  of  this  phrase  at 
Alillavagga  IV,  14,  26,  and  VII,  4,  i,  and  our  note  on  the  latter  of 
those  two  passages. 

*  Compare  XI,  i,  15. 


NOTE   ON   THE 


As  the  division  into  Bha«avaras  or  Portions  for  Recitation  is 

of  some  value  in  the  history  of  the  way  in  which  the  books  were 

handed  down,  and  is  now  overshadowed  by  the  more  practical 
division  for  modern  purposes  adopted  in  this  translation  into 
chapters  and  sections,  the  following  table  may  be  of  use  :  — 

MAHAVAGGA. 

Present  division.  Pali  title. 

KHANDHAKA  I. 

Chapter     6.  Pa//^ama-bha«avaraw    ....  14         14 

„         14.  Dutiyaka-bhawavaraw    ....  24         10 

„         21.  Uruvela-pa/ihariyawtatiyaka-bha- 

na.vara.rn  ni/Mitaw  .     ....  35          n 

„         24.  ^Tatutthaka-bh.  ni///$ita/#    ...  44           9 
„         30.  Upa^-^aya  -  vatta  -  bh.    ni/Mita/K 

paw/^amaw  .......  58         14 

„         33.  Kh&tth'&m  bhawavara/ra  ....  61            3 

„         38.  Sattamaw  bhawavaraw  ....  71         10 

„         53.  Abhayuvara-bh.  ni/Mitaw  ...  81          10 

79  ............  98       ?i7 

KHANDHAKA  II. 

Chapter  16.  Awna-titthiya-bh.  ni///^itaw      .     .  115         16 

„         27.  jffbdana-vatthu-bh.  ni//^itaw  .     .  128         13 
„         36.  Uposatha-khandhaketatiyawbha- 

wavaraw  ........  136           8 

KHANDHAKA  III. 

Chapter    8.  Vassavasa-bh.  ni///$itaw     .     .     .  148         n 

M.     ...........  155          7 

KHANDHAKA  IV. 

Chapter    6.  Pa/^ama-bh.  ni/Mitaw  ....  164           9 

18  ............  178         14 

KHANDHAKA  V  has  no  Bhawavaras,  and  ends  in  the 

text  on  page    .......  198         20 


41 6  tfULLAVAGGA. 


KHANDHAKA  VI. 

Chapter  15.  Bhesa^a-anunwata-bh.pa/^amaw  209  10 

„        30.  Li^/^avi-bh.  ni//^itaw    .     .     .     .  233  24 

„        33.  ^atu-visati-bh.  ni/Mitaffz    ...  240  7 

40 251  ii 

KHANDHAKA  VII. 

Chapter    7.  Adaya-bh.  ni/Mitaw      ....  259  7 

13 265  6 

KHANDHAKA  VIII. 

Chapter    i.  Pa/^amaka-bh.  ni/Mitaw    .     .     .  281  14 

„        15.  Visakha-bha#avara/tt     .     .     .     .  294  13 

„        32 310  l6 

KHANDHAKA  IX. 

Chapter    4.  Vasabha-gama-bha#avara/#paMa- 

maw 322  ii 

„          6.  Upali-pu/£/£M-bha#avaraw    duti- 

yaw 328  6 

7 333  5 

KHANDHAKA  X. 

Chapter    2.  Dighavu-bhawavarazra   pa//$ama#z  349  13 

»         6 359  10 


JTULLAVAGGA. 

KHANDHAKA  I-IV.    None. 
KHANDHAKA  V. 

Chapter  21.  Dutiya-bha«avara#z 129         25 

5,        37 J43         J4 

KHANDHAKA  VI. 

Chapter    3.  Bhawavaraw  nitthii&m  paMamaw     154  9 

„        ii.  Dutiya-bha«avaraw 167         13 

21 177  10 

KHANDHAKA  VII. 

Chapter    2.  Pa//^amaka-bhawavaraw  ni///$itazra  188  9 

„          3.  Bhawavaraw  ni/Mitaw  dutiyaw     .  198         10 

„          5.  Bhawavaraw  ni/Mitaw  tatiyaw     .  206  8 

KHANDHAKA  VIII. 

Chapter    4.  Bha«avaraw  pa/^amaw      ...  215  8 

„        12.  Dutiya-bha^avaraw 231         16 

14 231 


NOTE    ON    THE    BHA^VAVARAS.  417 

KHANDHAKA  IX. 

Chapter    3.  Pa/^amo  bhawavaro l    ....  247  12 

5 25i  4 

KHANDHAKA  X. 

Chapter    8.  Pa//^ama-bhawavaraw    ....  261  9 

„          1 6.  Dutiya-bhawavaraw        .     .     .     .  271  10 

„         27.  Tatiya-bha;zavaraw 281  10 

KHANDHAKA  XI  has  none 292  9 

KHANDHAKA  XII. 

Chapter    i.  PaMama-bhawavaraw     ....  301  8 

2 307  6 

On  this  it  may  be  observed — 

1.  The  last  Bharaavara  in  each  Khandhaka  is  not  referred  to 
either  by  name  or  by  number,  except  in  Mahavagga  II,  and  in 
Aullavagga   VII   and   X.     In   the   Mahavagga    fourteen   of  the 
BhaTzavaras  have  special  titles,  independent  of  their  number  in  the 
particular  Khandhaka. 

2.  Probably  two  Bha/zavaras  in  Mahavagga  V,  all  the  Bhawa- 
varas  in  ^Tullavagga  I-IV,  and  the  first  in  ^Tullavagga  V,  are  not 
noticed  in  the  printed  text. 

3.  Making  allowance   for    these  we   have   in   the   Mahavagga 
31  (?  32)  BhaTzavaras,  occupying  about  350  pages  of  Pali  text,  and 
about  6 10   pages    in  our    translation.     In  books  V-XII  of  the 
Aullavagga  we  have  20  Bharcavaras,  occupying  about  200  pages  of 
Pali  text,  and  about  350  pages  in  our  translation.     Total  51  (?  52) 
Bhawavaras,  occupying  about  550  pages  of  Pali,  and  about  960 
pages  of  translation. 

4.  As  in  the  printed  text  repetitions  have  been  avoided  by  a 
mode  of  reference  to  former  passages  which  was  impossible  in  the 
MSS.,  the  average  length  of  the  matter  contained  in  a  Bha/zavara, 
as  written  much  more  in  full  in  the  MSS.,  would  be  somewhat 
greater   than   its   average  length  as   actually   printed.     It   would 
probably  amount   to  what,  if  printed  verbatim,  would  occupy  in 
space  not  much  less   than  a  sheet  of  the  size  and  type  used  in 
the  edition  of  the  text.     Thus  the  three  Bhawavaras  in  Mahavagga 
VIII,  which  owing  to    the    subject-matter  are  printed  with  only 
a  few  such  contractions,  occupy  respectively  14,  13,  and  16  pages 
of  the  text. 


1  Sic.  This  is  the  only  instance  in  the  Vinaya  of  a  masculine 
use  of  the  word. 

[20]  E  e 


41 8  tfULLAVAGGA. 


5.  The  recital   in  the  usual  sara-bhaTina  (or  intonation,  see 
-ATullavagga  V,  3)  of  such  a  '  portion  for  recitation  '  would  occupy 
in  time  about  half-an-hour. 

6.  Spence    Hardy   informs    us   in    his    '  Eastern   Monachism ' 
(p.    1 68)   that    the    Digha    Nikaya    contains    64,    the    Ma^g^ima 
Nikaya  80,  the  Sa/wyutta  Nikaya  100,  and  the  Ahguttara  Nikaya 
1 20  Bhawavaras.     In  fact  it  is  only  a  few  of  the  longer  Suttas 
in    the    first    two    collections    which    are    actually    divided    into 
Bha;zavaras  in  the  MSS. ;    and  only  the   longer   Nipatas   in   the 
Ahguttara.     There    are    no    Bhawavaras  in  the   Eka-  and  Duka- 
Nipatas    of  that   collection;     and    there    are    also    none    in    the 
Sawyutta  Nikaya,  and   none   in  any   of  the   books   of  the  later 
literature    contained   in    the    Abhidhamma    Pi/aka   (including   all 
those  in  the  Khuddaka  Nikaya)  as  yet  published. 

7.  The  division  into  Bhaaavaras  is  not  made  use  of  in  many 
books  of  the  Pi/akas  themselves,  or  in  the  fifth-century  commen- 
taries  of  Buddhaghosa   and  others.    In  the  Sutta-vibhahga  it  is 
only  used  in  Para^ikas  I— III,  and  in  the  Parivara  not  at  all.    When 
Spence  Hardy  says  therefore  (loc.  cit.  p.  172)  that  the  Pi/akas  and 
commentaries  combined  contain  5347  Bha^avaras,  he  must  be  re- 
ferring to  a  mere  calculation  and  not  to  the  actual  use  of  the  MSS. 
On   the  other  hand,  the   fact  of  Bhawavaras   being  used  in   the 
Dipavawsa  and  the  Khudda-sikkha  may  possibly  afford  some  clue 
to  the  age  in  which  those  works  were  composed. 


INDEX  TO   VINAYA  TEXTS, 

PARTS   I,  II,  III, 
VOLUMES  XIII,  XVII,  XX. 


E  e  2 


INDEX   OF   SUBJECTS. 


References  to  the  Introduction  are  in  Roman  numerals  only,  those  to 
the  Text  have  P.,  M.,  or  K.  prefixed,  according  as  they  occur  in  the  Pati- 
mokkha,  the  Mahavagga,  or  the  Ajullavagga,  respectively.  The  nume- 
rals refer  after  P.  to  the  pages,  after  M.  and  K.  to  the  chapters  and 
sections. 


Absolution,  M.  ii,  27;  K.  iv,  14,  30- 
32;  v,  20,  5;  vii,  37. 

Abuse,  P.  32  ;  K.  x,  22,  i. 

Accoucheur,  M.  viii,  i,  4. 

Acquittal  of  the  consciously  inno- 
cent, K.  i,  4. 

Age,  when  it  begins  to  run,  M.  i,  75. 

Agriculture  forbidden  to  Bhikkhus, 

P.  33. 

—  blight  and  mildew,  K.  x,  i,  6. 

—  scare-crows,  M.  i,  50. 

—  ploughshares,  M.  vi,  26,  7. 

—  gleaning,  M.vi,  32,  i. 

—  shape  of  rice-fields,  M.  viii,  12. 

—  list  of  farming  operations,  K.  vii, 

i,  2. 
Ague,  intermittent,  M.  vi,  14,  4  ;  M. 

i,  6,  i,  2. 

Alligator's  fat,  as  medicine,  M.vi,  2, 2. 
Ambrosia  of  Arahatship,  M.  i,  5,  7, 

12  ;  6,  8,  12. 
Animals,  conduct  towards,  P.  46 ; 

M.  iii,  i. 

—  not  to  be  members  of  the  order, 

M.  i,  63;  ii,  22,  3. 

—  not  to  be  killed,  M.  v,  9,  2  ;  10, 

9  ;  vi,  31,  14. 

—  various,  not  to  be  eaten,  M.  vi, 

23. 

—  song  of  love  to,  K.  v,  6. 
Annihilation,  sense  in  which  Bud- 
dha teaches,  M.  vi,  31,  7. 

Aperient  myrobolan,  M.  viii,  1,28. 
Arahatship,  M.  v,  i,  18-28 ;  K.  i,  4, 
i ;  xii,  2,  5. 


Architecture  (see  also  Rest-house). 
Buddhist  Vihara,  size  of,  P.  8,  9. 
-  building  of,  P.  35  ;  K.  vi,  4,  10; 
vi,  5  ;  vi,  17. 

—  cleansing  of,  M.  i,  25,  15. 

—  rooms,  various,  M.  i,  25, 19  ;  K. 

vi,  33,  6. 

—  buildings,   list   of  various,  M. 

iii,  5,  6;  K.  vi,  10,  4. 

—  the  five  kinds  of,  M.  i,  30,  4 ; 

ii,  8,    i;    vi,  33,  2;    viii,  7; 
K.  vi,  i,  2. 

—  earthenware  huts,  M.  iii,  12,  9 ; 

K.  v,  37. 

—  loomsheds,  K.  v,  n,  6. 

—  roofs  of  skins,  K.  v,  n,  6 ;  14, 

2 ;   vi,  2,  2 ;  other  kinds,  K. 
vi,  3,  n. 

—  doors,  drains,  chimneys,  K.  v, 

14,  3  ;  vi,  i,  2  ;  3,  8. 

—  wells,  building  and  machinery 

of,  K.  v,  1 6,  2. 

—  artificial  lakes,  K.  v,  17. 

—  windows,  K.  vi,  22  ;  viii,  3,  5. 

—  plastering,  &c.,  of  walls,  K.  vi, 

3,  i. 

—  ceiling  cloth,  K.  vi,  3,  5. 

—  entrance    porch,  K.  v,  14,  4; 

vi,  3,  9,  10. 

—  verandahs,  K.  vi,  14. 
Arithmetic,  M.  i,  49. 
Asceticism,  definition  of  Buddhist, 

M.  vi,  31,  8. 

Assemblies,  fortnightly,  duty  of  at- 
tending, M.  ii,  i. 


422 


VINAYA    TEXTS. 


Astringent  herbs,  list  of,  M.  vi,  4. 
Astrology  condemned,  K.  v,  33,  2. 
Astronomy,  elementary,  to  be  learn- 
ed, K.  viii,  6,  3. 


Back  scratcher,  K.  v,  i,  4. 
Banishment  of  guilty  Bhikkhus,  K. 

i,  i3-r7. 
Barbers,    M.  vi,   37  ;    K.  v,  27,  3  ; 

Bhikkhunis   net   to  be,  K.   x, 

10,  4. 
Bark  garments  forbidden,  M.  viii, 

28,2. 
Barter,  P.  21-24,  when  allowed  to 

Bhikkhus,  K.  vi,  19. 
Bathing,  P.  44 ;  M.  i,  25,  12 ;  v,  13, 

6  ;  K.  viii,  4,  2. 
Shampooing,  K.  v,  i. 
Steam  baths,  M.  vi,  14,  3 ;   K.  v, 

M>  i,  3- 
—  etiquette  in,  K.  viii,  8 ;  forbidden 

to  Bhikkhunis,  K.  x,  27,  4. 
Bathing  dresses  for  nuns,  M.  viii, 

15,  ii. 
Rules  for  Bhikkhunis  at  the  bath, 

K.  x,  27. 

Forbidden  methods  of,  K.  v,  i. 
—  in  the  open  air,  K.  v,  17. 
Beans,  eating  of,  M.  vi,  16. 
Bears'  fat  as  medicine,  M.  vi,  2,  2. 
Beasts  of  prey,  M.  iii,  9,  i. 
Bedsteads,  K.  vi,  2,  3 ;  form  of,  K. 

viii,  i,  4. 
Bewitched,  cure  for  those,  M.  vi, 

H,  7- 

Bhikkhunis,  eight  chief  rules  for, 
K.  x,  i,  4  ;  six  rules  for  novices, 
ibid. ;  rules  for  reciting  the  Pati- 
mokkha  before,  x,  6,  i  ;  dis- 
ciplinary proceedings  against, 
x,  6,  3  ;  settlement  of  disputes 
among,  x,  7  ;  inhibition  of,  x, 
9,  2  ;  exhortation  of,  x,  9,  3  ; 
girdles,  x,  10;  shampooing,  x, 
2  ;  dress  of,  x,  4,  x,  16  ;  devo- 
lution of  property  of,  x,  1 1 ;  dis- 
qualifications for  initiation  as, 
x,  17,  i ;  rules  for  initiation,  x, 
17,  x,  20;  rules  for  Pavarawa 
of,  x,  19;  children  of,  x,  25,  i, 
2  ;  reinitiation  of,  x,  26. 

Bladder,  rice-milk  good  for  the,  M. 
vi,  24,  5. 

Bleeding,  surgical,  M.  vi,  14,  4. 

Bolsters,  K.  vi,  2,  7. 


Boots,  various  forbidden  kinds  of, 

M.  v,  2,  3. 
Border  countries,  list  of,  M.  v,  1 3, 

12. 
Bowls,    wooden,    forbidden,    K.   v, 

8,  2. 

—  of  iron  and  clay  allowed,  K.  v, 

9,  i. 

—  not  to  be  painted,  K.  v,  9,  2. 

—  *  turning  down '  of,  K.  v,  20. 

—  proper   modes    of    carrying,   K. 

viii,  5,  2  ;  6,  3. 
Boy-Bhikkhus,  M.  i,  49. 
Brahman  used  for  Arahat,  M.  i,   i, 

3,  7  ;  M.  i,  2,  3. 
Brass,  K.  v,  37,  i. 
Brooms,  K.  v,  22. 
Buddha,  a,  description  of,  INT.  i,  22, 

2  ;  vi,  34,  ii. 


Cannibalism,  M.  vi,  23,  9. 
Castration  forbidden,  K.  v,  7. 
Casuistry,  K.  v,  33,  2. 
Chain  of  Causation,  M.  i,  i,  2. 
Chairs,  M.  v,  n ;  K.  vi,  2,  4  ;  vi,  8. 
Chapter  of  five  Bhikkhus,  M.  ix,  4. 

—  often,  M.  i,  31,  4. 

—  of  twenty,  P.  14. 
Chicken,  fable  of,  K.  i,  18,  4. 
Chunam,  M.  vi,  9,  2  ;  K.  v,  1-2  ;  not 

to  be  used  at  the  bath  by  Bhik- 

khums,  K.  x,  27,  4. 
Civil  law,  M.  vi,  3,  9  ;  K.  iv,  9  ;  vi, 

4,  TO. 
Cloister,  use  of,  for  exercise,  K.  v, 

14,  i. 
Cloths,  not  to  be  walked  on,  K.  v, 

21,  2,  3. 

Clyster,  use   of,  forbidden,   M.   vi, 

22,  4. 

Cobras'  hoods  as  ornament,  M.  viii, 

29. 

Cobwebs,  M.  i,  25,  15. 
Commentary,  the  Old,  xvi. 
Common  property  of  the  order,  K. 

vi,  15. 

Concealing  offences,  K.  iii,  passim. 
Conscience,  K.  i,  4,  9. 
Conversion,  M.  i,  7,  10. 
Corpse,  belief  that  the  sea  always 

throws  out  a,  K.  viii,  1,3. 
Council  of  Ra^agaha,  K.  xi,  passim. 
—  Vesali,  K.  xii,  passim. 
Covering  over  as  with  grass,  K.  i, 


INDEX    OF    SUBJECTS. 


423 


Coverlets,  used  in  South  India,  M. 
v,  13,  6. 

Cow  and  calf,  story  of,  M.  v,  10. 

Crocodiles'  teeth  as  pins,  K.  v,  i,  4; 
v,  9,  2. 

Cupping,  for  fever,  M.  vi,  14,  4. 

Curds,  not  to  be  eaten  after  mid- 
day, K.  xii,  i,  10. 

Cuttle-fish  bones  for  soup,  K.  v,  22. 


Dangers,  the  ten,  M.  ii,  15,  4;  ii, 

35  5  K.  ix,  3,  4. 
Date  of  the  Vinaya,  xxi. 
Debtors,  imprisonment  of,  M.  i,  46. 
Dedication  by  water,  M.  i,  22,  18. 
Demons  troubling  Bhikkhus,  M.  iii, 

9,  2. 
Devil-worshippers,  K.  v,  10,  2  ;   v, 

27,  5- 
Disabilities,  the  eighteen,  of  a  Bhik- 

khu,  K.  i,  5. 

Discourse,  to  laymen,  M.  i,  75,  6. 
-  to  the  Bhikkhus,  M.  i,  25,  6 ;  v, 

i,  9  ;  K.  vi,  4,  5  ;  i,  i,  3. 
Diseases,  the  five,  M.  i,  39  ;  i,  76,  i. 
Disqualifications,  the  twenty-three, 

after  initiation,   M.  ii,  36  ;   iv, 

14;  viii,  30. 

—  for  initiation  of  men,  M.  i,  76. 
—  of  women,  K.  x,  17,  i. 
Dogs,  not  to  be  eaten,  M.  vi,  23, 12. 
Doubts  of  conscience,  M.  iii,  6,  4. 
Drains  for  water,  K.  v,  14;  v,  16  ; 

v,  17. 
Dress,  P.  18-24,  28-30,  45,  54  ;    M. 

vii,  viii,  passim  ;  viii,  4,  n. ;  K.  v, 

29  ;  of  women,  K.  x,  10. 
Drinks,    list   of,   allowable,    M.  vi, 

35,6. 
Dung,  medical  use  of,  M.  vi,  9  ;  vi, 

14,6. 

Dwarfs,  K.  iv,  14,  5. 
Dyeing  robes,  M.  i,  26,  u  ;  viii,  10. 


Earth,  diving  into  the,  M.  v,  i,  5. 
Elephants,  speaking,  M.  vi,  20,  2. 

—  not  to  be  eaten,  M.  vi,  23,  10. 

—  fable  of  the  old  and  young,  K. 

vii,  4,  5- 

—  story  of  the  rogue,  K.  vii,  3,  u. 
—  of  men=Buddha,  K.  vii,  3,  12. 
Embryo,  consciousness  of,  M.  i,  75. 
Emissary,   eight  qualifications  of  a 

good,  K.  vii,  3,  6. 


Emptiness  of  worldly  things,  K.  xii, 
2,  5- 

Etiquette,  rules  of,  P.  59-67  ;  M. 
vi,  36,  4;  K.  vi,  13;  on  arrival 
at  a  Vihara,  viii,  i ;  at  meals, 
viii,  4  ;  when  on  begging  rounds, 
viii,  5;  towards  fellow-lodgers, 
viii,  7. 

Eunuchs,  M.  i,  38,  5  ;  i,  61  ;  iii,  n, 
4  ;  K.  v,  7. 

Exhortation  of  Bhikkhunis,  P.  35,36. 

Expulsion  of  Bhikkhus,  M,  i,  60. 

—  of  a  nun,  K.  i,  4,  9. 
Extremes,  the  two,  M.  i,  617. 
Eye  of  the  Truth,  M.  i,  7,  6. 

—  ointments,  M.  vi,  u. 


Fairies,  curious  belief  as  to,  M.  vi, 

28,  8. 
Faith,  works,  and  insight,  M.  v,  i, 

21-25. 

False  charges,  P.  9,  10. 
False  pretensions,  P.  5. 
Famine,  M.  vi,  19,  2  ;  vi,  32,  2  ;  K. 

vi,  21. 

Fat,  as  medicine,  M.  vi,  2. 
Feathers,  not  to  be  used  for  dress, 

M.  viii,  28,  2. 
Feet,  washing  of,  M.  J,  25,  n. 

—  the  Buddha  washes  disciples,  M. 

x,  4,  3- 

Festivals,  the  ash/aka,  M.  i,  20,  15. 
Fever,  M.  vi,  14,  4  ;  cure  for,  M.  vi, 

20. 

Fines  of  money,  M.  vi,  36,  i. 
Fire,  sacred,  M.  i,  15,  2. 

—  sacrifice  to,  M.i,  20,  19;  vi,  35,  8. 

—  sermon  on,  M.  i,  21. 

—  by  friction,  K.  viii,  6,  i . 
Fistula,  M.  vi,  22  ;  viii,  i,  14,  K.  v, 

27,  4. 
Flowers,  right  and  wrong  use  of,  K. 

v,  1 8. 
Fly  whisks,  three  kinds  of,  allowed, 

K.  v,  23. 
Food,  P.   37-42,   56,   57  ;   K.  v,  5  ; 

vii,  5-7- 
Freedom,  M.  i,  6,  46  ;  i,  7,  n  ;  i, 

u,  i  ;  K.  vi,  4,  4. 
Frescoes,  AT.  vi,  3,  a. 
Fruits,  which,  may  be  eaten,  K.  vi,  5. 
Furniture,  P.  34,  53,  54;    M.  i,  25, 

16  ;  K.  v,  19  ;  v,  37  ;  vi,  passim. 

—  list  of,  inaVihara,^T.viii;  1,3;  3,3. 
Future  life,  M.  v,  i,  20. 


424 


VINAYA    TEXTS. 


Gall  bladder,  K.  vii,  2,  5. 

Games,  list  of,  forbidden  to  Bhikkhus, 

K.  i,  13,  2. 

Gems,  list  of  the  ten,  K.  ix,  i,  3. 
Ghost  stories,  M.  v,  6,  3. 
GiftofaVihara,  M.  i,  22,  1 8. 
Girdles,  rules  for,  K.  v,  29. 
Gleaning,  M.  vi,  32,  i. 
Goblins  in  hollow  trees,  M.  iii,  12,  2. 
Gods  envy  the  Arahats,  K.  vii,  i,  6. 
Gold  and  silver,  the  Bhikkhus  not  to 

accept,  P.  26  ;  K.  xii,  1-7,  10. 
Gotamaka  £etiya,  M.  viii,  13,  2. 
Gotama's  Ford,  M.  vi,  28,  12. 
Gotama's  Gate,  M.  vi,  28,  12. 
^Gotami,  M.  x,  5,  7  ;  K.  x,  i,  i  ;  xi, 

i,  9. 

Gourds  as  water-pots,  K.  v,  10,  i. 
Gravel,  K.  v,  14,  3  ;  v,  22. 
Grindstone,  M.  vi,  3,  2. 
Gums,  medical,  list  of,  M.  vi,  7. 


Hair  on  the  soles  of  the  feet,  M. 

v,  i. 
Hair-garments,  forbidden,  M.  viii, 

28,   2. 

Hair,  modes  of  wearing,  forbidden, 

K.  v,  2,  3  ;  v,  27,  4. 
Handicraft  allowed  to  Bhikkhus,  K. 

v,  28. 

Happiness,  the  highest,  M.  i,  3,  4. 
Harmony  of  mental  powers,  M.  v, 

i,  17. 

Headache,  cures  for,  M.  vi,  13. 
Heresy  of  Bhikkhus,  punishment  of, 

K.  i,  32. 
—  of  laymen,  how  to  be  treated,  K. 

v,  20. 

Hermaphrodites,  M.  i,  69. 
High  places,  worship  on,  K.  v,  2,  6  ; 

vi,  2,  7. 
High  treason,  punishment  for,  M. 

ix,  2,  9  ;  K.  vii,  3,  4. 
Horns  to  carry  salt  in,  K.  xii,  i,  10. 
Horse-flesh  not  to  be  eaten,  M.  vi, 

23,  ii. 

House-warming,  K.  v,  21. 
Humours,  of  the  body,  M.  vi,  14  ; 

24,  5  ;  viii,  i,  30;  K.  v,  14,  i. 


Iddhi,  M.  v,  i,  5,  7  ;  vi,  15,  8;  of 
laymen,  vi,  34  ;  K.  i,  4,  4  ;  v,  8  ; 
vii,  i.  4  ;  2,  i  ;  3,  2  ;  of  the 
Buddha,  vii,  3,  9 ;  sermon  on, 


vii,  4,   3  ;    a  lesser  thing  than 

Arahatship,  vii,  4,  7  ;  flying,  K. 

xii,  i,  7. 
Ill-will,  P.  33. 
Impurity,  P.  7. 
Initiation  into  the  order,  M.  i,  12, 

4  ;  i,  28  and  foil. 
Insane   offender,  treatment   of,  K. 

i>  5- 

Insects,  destruction  of,  M.  v,  6,  3. 
Insubordination,  P.  12. 
Interdictions,  the  form,  M.  i,  78. 
Intoning,  K.  v,  3. 
Inward  struggles,  M.  iii,  6,  3. 
Iron,  M.  vi,  26,  7. 
Itch-cloth,  M.  viii,  17. 


Jails,  public,  M.  i,  42. 

Jains,  xi. 

Jaundice,  M.  vi,  i  ;  vi,  14,  7  ;  viii, 

i,  23. 

Jewelry  for  men,  K.  v,  2,  i. 
Judges,  what  four  things  they  should 

avoid,  K.  iv,  9. 
—  what    ten    characteristics    they 

should  have,  K.  iv,  14,  19. 
Judicial    office,   four    qualifications 

for,  K.  i,  9. 
Jury  in  different  cases,  K.  iv,  14,  19. 


Karma,  K,  vii,  3,  9. 

Kingdom  of  Righteousness,  M.  i,  6, 

30. 
Knives,  K.  v,  11,  i. 


Lamps,  etiquette  as  to  lighting,  K. 

viii,  7,  4. 

Landmarks,  M.  ii,  6. 
Language,  each  Buddhist  to  learn 

the  word  in  his  own,  K.  v,  33. 
Lattices  for  windows,  K.  vi,  2,  2  ; 

etiquette  as  to,  K.  viii,  7,  4. 
Legal  questions,  settlement   of,  P. 

68,  69;  K.  i,  14. 
Legend  of  Buddha,  growth  of,  M. 

*,  7,  i. 

Lever  used  at  wells,  K.  v,  16,  2. 
Licenses,    the    ten,    disallowed    at 

Vesali,  K.  xii,  i,  10. 
Lies,  P.  2,  32  ;  M.  ii,  7. 
Life  begins  in  the  womb,  M.  i,  75. 
Light  (so  let  your  light  shine  forth), 

M.  v,  4,  2  ;  ix,  2,  20  ;  K.  vi,  6,  4. 


INDEX    OF    SUBJECTS. 


425 


Lions'  flesh  not  to  be  eaten,  M.  vi, 

23,  14. 

Litigiousness,  P.  46. 
Lodging-places,  regulation  of,  K.  i, 

4;  vi,  n. 
Longing  of  pregnant  women,  M.  ix, 

2,  4. 

Looms,  K.  v,  ii. 
Love,  power  of,  M.  vi,  36,  4  ;  sense 

of,  K.  xii,  2,  5. 
Luck,  walking  over  cloths  for  good, 

K.  V,  21,  4. 

Luck  in  sneezing,  AT.  v,  33,  3. 

Lunacy  (?),  M.  vi,  10. 

Lusts,  K.  i,  32,  2. 

Lute,  parable  of  the,  M.v,  i,  15,  16. 


Madness,  rules  in  case  of,  M.  ii,  25. 
Magical  powers  (of  laymen),  M.  vi, 

34,  i,  2. 

Matricide,  M.  i,  64,  69. 
Measures  of  capacity,  M.  viii,  i,  ii. 
Medicaments,  the  five  ordinary,  M. 

vi,  i,  3- 
Medicine,   P.  27 ;    M.  vi,   passim  ; 

school  of,  M.  viii,  i. 
Mice,  K.  vi,  12. 
Middle  country,  the  boundaries  of, 

M.  v,  13,  12. 
Miracles  by  the  Buddha,  M.  i,  15- 

21  ;  vi,  23,  6. 

Miraculous  powers.    See  Iddhi. 
Mission  of  the  sixty-one  disciples, 

M.  i,  ii. 

Money  changing,  M.  i,  49. 
—  pieces  of,  M.  vi,  35,  i ;  viii,  i,  i, 

3,  13;  K.  v,  8,  2. 
Mosquito  curtains,  K.  v,  13. 
—  fans,  K.  v,  23,  i. 
Mules,  cannot  produce  young,  K. 

V",  2,  5. 
Murder,  P.  4. 


Nails,  to  be  cut  short,  K.  v,  27. 
—  custom  of  polishing,  K.  v,  27. 
Nakedness  forbidden,  M.  i,  70  ;  viii, 

28. 
Names  too  venerable  to  be  uttered, 

M.  i,  74,  i. 
Needles,  K.  v,  n,  2. 
Needle-cases,  P.  86  ;  K.  v,  1 1. 
Nirvana,  M.  i,  5,  2  ;  i,  6,  8,  17,  18  ; 

v,  i,  18,  28;  K.  xi,  i,  15  (see 

also  Arahatship). 


Noble  eightfold  path,  xii;  M.  i,  6, 

18. 

Noble  ones,  discipline  of,  M.  ix,  i,  9. 
Noble  states,  the  ten,  M.  i,  22,  13. 
Noble  truths,  xii;    M.  i,  6,  19-22; 

vi,  29. 
Non-human  beings,  M.  i,  7,  3  ;  ii, 

!5>  4- 

—  disease,  M.  vi,  10. 
Nose,  giving   of  medicine  through 

the,  M.  vi,  13  ;  viii,  i,  13. 
Novices,  rules  for,  M.  i,  56. 

—  punishment  of,  M.  i,  57-70. 
Nuns  (see  Bhikkhunis). 

Ocean,  parable  of  the,  K.  ix,  i,  3. 
Offences,  five   kinds   of  and  seven 

kinds  of,  K.  ix,  3,  3. 
Onions,  not  to  be  eaten,  K.  v,  34. 

Painting  the  face,  K.  v,  2,  5. 

—  bowls,  K.  v,  9,  2. 

—  walls,  K.  vi,  3,  2. 
Paricide,  M.  i,  65,  69. 
Parishes  or  districts,  M.  ii,  6-8. 
Partridge,  fable  of,  K.  vi,  6,  3. 
Pasenadi,  king,  story  of,  M.  iii,  14. 
Patchwork  coverlets,  K.  vi,  2,  7. 
Patimokkha,  x-xxiii ;  P.  2,  51;  M. 

i,   36»    Hi    ">    3-5,    15-21  ;    K. 

ix,  2. 

Pavara«a  ceremony,  M.  iv,  passim. 
Penance  and  probation,  distinctions 

between,  K.  ii,  6. 
Perfumes,  list  of,  permitted,  M.  vi, 

ii. 

Pestle  and  mortar,  M.  vi,  9,  2. 
Pingoes,  K.  v,  30. 
Pins  and  needles  in  one's  limbs,  K. 

v,  14,  3- 
Plants,  injury  of,  M.  iv,  i  ;  v,  7,  i. 

—  seeds  of,  not  to  be  destroyed,  AT. 

v,  5- 

Practical  joking,  P.  44,  46. 
Precedent,  no  ground  for  change  of 

rules,  K.  xii,  i-io. 
Precepts,  the  ten,  M.  i,  56. 
Present,  who  must  be,  at  a  judicial 

proceeding  before  the  Chapter, 

K.  iv,  14,  1 6. 
Prevarication,  P.  33. 
Probation,  P.  14;  M.  i,  38;   K.  ii, 

iii. 
Property  in  a  robe,  when  it  passes, 

M.  viii,  31. 


426 


VINAYA    TEXTS. 


Propriety  of  demeanour,  P.  59-61. 
Punishments,  M.  i,  40,  3  ;  i,  44  ;  ix, 

2,  9. 
Pupils  and  preceptors,  duties  of,  M. 

i,  25-27. 

Rations,  apportioner  of,  K.  i,  4  ;  vi, 

21. 
Rebuke    of  guilty  Bhikkhus,  K.  i, 

1-8. 

Reconciliation,  act  of,  K.  i,  18-24. 
Refuges,  the  three,  M.  i,  4,  5  ;    i, 

38,2. 

Requisites,  the  four,  P.  43. 
Reservoirs,  K.  v,  17. 
Res  judicata,  K.  iv,  14,  25. 
Respect,  want  of,  P.  33. 
Rest-house,  public,  P.   37;    M.  vi, 

28,  3. 
Reviews    not   to   be   witnessed   by 

Bhikkhus,  P.  43. 
Rice-milk,  praise  of,  M.  vi,  24,  5. 
Riddles  in  casuistry,  K.  i,  14,  15. 
jR/shis,  Vedic,  list  of,  M.  vi,  35,  2. 
Rivers,  ancient  worship  of,  M.  v,  9, 

3  ;  K.  x,  21. 

-  list  of  principal,  K.  ix,  i,  3. 
Robes,  donation  of,  eight  grounds 

for,  M.  viii,  32. 

Roots,  medical,  lists  of,  M.  vi,  3,  4. 
Rugs,  P.  24-27;    M.  v,  10 ;    K.  vi, 

19. 
Ruminator,  story  of  the  human,  K. 

v,  26. 

Sabbath  (see  Uposatha). 
Salt,  M.  x,  4,  i. 

—  various  kinds  of,  M.  vi,  8. 
Samawas,  xii. 

Sandals,  P.  66  ;  K.  viii,  i,  3  ;  6,  2. 
Sanitary  arrangements,  K.  v,  35. 
Savages,  M.  iv,  15. 
Savatthi  (the  hymn),  M.  vi,  35,  8. 
Scabs,  cure  for,  M.  vi,  9. 
Schism,   P.    10,    n  ;    distinguished 
from  disunion,  K.  vii,  5,  i. 

—  eighteen  kinds  of,  K.  vii,  5,  2. 
Schismatics,  conduct  towards,   M. 

x,  5,  8  ;  K.  i,  4  ;  vii,  4,  4. 
Scissors,  K.  vi,  21,  3. 
Sects,  non-Buddhistic,  P.  41. 
Seedlings,   ancient   law   of,   M.  vi, 

39- 

Seeds,  iruits  containing  life,  not  to 
be  eaten,  K.  v,  5. 


Self  (or  soul),  M.  i,  6,  38-41. 
Sexual  intercourse,  P.  4  ;  M.  i,  78. 
Shampooing,  K.  v,  i. 
Shoes,  M.  i,  25,  8  ;  v,  i,  29 ;  8,  3; 

v,  12  ;  v,  13,  13  ;  K.  v,  12. 
Sick  Bhikkhus,  M.  ii,  23;  iii,  6  ;  iv, 

3;  17,  7  ;  viii,  26,  27;  K.  vi,  10. 

—  relatives,  M.  iii,  7. 

-  Bhikkhu,  story   of  the   Buddha 

nursing  a,  M.  viii,  26. 
Silence,  vow  of,  forbidden,  M.  iv,  i . 
Singing  the  Dhamma  forbidden,  K. 

v,  3. 
Skins,  not  to  be  used  for  dress,  INI. 

viii,  28,  2. 

—  to  be  used  for  roofing,  K.  v,  n, 

6;  14,  3. 

—  for  water- vessels,  K.  v,  16,  2. 
Skulls  as  bowls,  K.  v,  10,  2. 
Sky,  walking  in  the,  M.  v,  i,  7. 
Slander,  P.  32. 
Slaughter-house  for  oxen,  M.  v,  i, 

13- 

Slaves,  runaway,  M.  i,  47. 
Snakes  in  form  of  men,  M.  i,  3,  3  ; 

i,  63  ;  vi,  23,  13. 

—  of  supernatural  power,  M.  i,  15. 

—  girdle  of,  K.  vii,  2,  i. 

—  bite  of,  cure  for,  M.  vi,  14,  6. 
charm  against,  K.  v,  6. 

—  not  to  be  eaten,  M.  vi,  23,  13. 

—  in  houses,  K.  vi,  2,  5 ;  vi,  3,  4 ; 

viii,  i,  i. 

Sneezing,  curious  custom  connected 
with,  K.  v,  33,  3. 

Snow,  M.  i,  20,  15. 

Sodomy,  M.  i,  52. 

Soldiers  may  not  enter  the  order, 
M.  i,  40. 

Sorcery,  M.  vi,  14,  7. 

Spittoon,  K.  viii,  i. 

Spoons,  K.  viii,  5,  2. 

Sporting  in  water,  P.  44. 

Staves,  K.  v,  24. 

Subordination  of  guilty  Bhikkhus, 
K.i,  9-12. 

Suffering,  M.  i,  6,  20-22. 

Sugar,  M.  vi,  26. 

Sunshades,  K.  v,  9,  5;  v,  23;  eti- 
quette as  to,  P.  65 ;  K.  viii, 

J>  3- 

Suspension  of  Bhikkhus,  M.  i,  79; 
K.  i,  25. 

Tailor,  story  of  his  building,  K.  vi,  5. 
Tanks,  K.  v,  17. 


INDEX    OF    SUBJECTS. 


427 


Tathagatas  (  =  Buddhas),  habits  of, 

M.  i,  4,  4. 

—  death  of,  K.  vii,  3,  10. 
Teetotalism,  P.  44. 
Theft,  P.  4. 
Thimbles,  K.  v,  u,  5. 
Thoughts,  understanding  their,  M. 

i,  22,  4;  v,  i.  7. 
Titthiyas,  M.  i,  38  ;  vi,  31  ;  34,  12  ; 

35,  i  ;  viii,  28. 
Toddy  drinking   forbidden,   K.  xii, 

i,  10. 

Toleration,  duty  of,  M.  vi,  31,  n. 
Tooth-sticks,  rules  for,  K.  v,  31. 
Treasure  trove,  P.  53. 

Upanishads,  x. 

Uposatha  (seventh  day),  x  ;   M.  ii, 
passim. 


Validity  of  official  acts  of  the 

gha,  M.  ix,  passim. 
Vedas,  sacred  verses  of,  M.  vi,  3  5,  2,  8. 
Vehicles,  use  of,  forbidden,  M.  v,  9. 
Vihara  =  cave,  M.  v,  i,  5. 
Voting  in  the  Chapters  of  the  Order, 

K.  iv,  9-io  ;   14,  25;  vii,  4. 
Vultures,  training  of,  K.  i,  32. 

Walking  up  and  down  thinking,  M. 
v,  i,  14;  K.  ii,  i,  4;  v,  14,  i. 


Wandering  ascetics,  non-Buddhistic, 
M.  i,  23. 

Was,  keeping  of,  M.  i,  13,  i  ;  iii, 
passim. 

Waste  tub,  K.  viii,  4,  4. 

Water,  pouring  out  of,  as  dedica- 
tion ceremony,  M.  i,  22,  18  ; 
viii,  30,  4;  used  as  looking- 
glass,  K.  v,  2,  4  ;  strainers,  K. 
v,  13. 

Weapons,  P.  65;  K.  v,  37,   i;  vii, 

3,  4,  7- 

Wells,  K.  v,  1 6,  2. 
Wheel  and  axle  machinery,    K.   v, 

16,  2. 
\Vhite  ants,  K.  v,  9,  4 ;  vi,  i,  2  ;  viii, 

3,  2. 
Wind  in  the  stomach,  M.  vi,  14,  i  ; 

16,  3;  17;  AT.  v,  34. 
Window  spaces,  M.  i,  25,   15,    18; 

K.  viii,  1,5;  three  kinds  of  lat- 
tices for,  K.  vi,  2,  2. 
Winter,  M.  i,  20,  15. 
Wishing-gift,  what  it  is,  K.  i,  4,  5. 
Women,  first  disciples,  M.  i,  8,  3. 
-  See  Bhikkhuni. 
—  story  of  the  lost,  M.  i,  14. 
Worldly  talk,  specimens  of,   M.  v, 

6,3. 

Worms  in  the  head,  M.  viii,  i,  18. 
Writing,  xxxii-xxxv ;  M.  i,  49. 


INDEX   OF   PROPER   NAMES. 


Abhaya,  M.  viii,  i,  4  seq.,  13  seq. 
A<M>akasi,  K.  x,  22,  i. 
A^apalanigrodha,  M.  i,  2,  i ;  3,  i ;  5,1. 
A^atasattu,  K.  vii,  2,  i,  5  ;  3,  4  seq.; 

xi,  i,  7. 

Agga/apura,  &  xii,  i,  9. 
Agga/ava  /£etiya,  K.  vi,  17,  i. 
A^ita,  K.  xii,  2,  7. 
A^ita  Kesakambali,  K.  v,  8,  i. 
Ahira^-akulani,  K.v,6. 
Ahogaiiga  pabbata,  ^.  xii,  i,  8. 
Akasagotta,  M.vi,  22,  i. 
A^iravati,  M.  v,  9,  i;   viii,  15,  n  ; 

K.  ix,  i,  3  seq. 
A/ara  Kalama,  M.  i,  6,  i,  2. 
A/avaka  bhikkhu,  ^.  vi,  17,  i. 
A/avi,  AT.  vi,  17,  i  ;  21,  i. 
Amanussa,  M.  i,  6,  3  ;  vii,  i,  26. 
Ambala///jika,  K.  xi,  i,  7. 
Ambapali  (°palika),  M.  vi,  30 ;  viii, 

i,  i  seq. 

Ambapalivana,  M.  vi,  30,  6. 
Ananda,  M.  i,  4,  9,  5;  51;  53;  v, 

13,  8;  9,  i  ;  17;  24,  passim. 
AnathapiWika,  M.  x,  5,  8  ;  K.  vi,  4  ; 

9.     See  Sudatta  and  Getavana. 
Andhakavinda,  M.  ii,  12,  i  ;  vi,  24,  i ; 

26,  i  ;  viii,  15, 10. 
Andhavana,  M.  viii,  23,  3. 
Ariga,  M.  i,  19,  i,  3. 
Angirasa,  M.  i,  15,  7 ;  vi,  35,  2. 
Aiiguttarapa,  M.vi,  34,  17. 
Anttakondatlna.,  M.  i,  6,  31  seq. 
Anotattadaha,  M.  i,  19,  2,  4. 
Antaka,  M.i,  n,  2  ;  13,  2.  See  Mara. 
Anupiya,  K.  vii,  i,  i  ;   2,  i. 
Anuruddha,  M.  x,  4 ;  5,  6  ;  K.  i,  18, 

i  ;  vii,  i,  i  seq. 
Apa*am,  M.  vi,  35,  i  ;  36,  i. 
Aramikagama,  M.  vi,  15,  4. 
Ari//M,  K.  i,  32  seq. 
Ariyaw  ayatanaw,  M.  vi,  28,  8. 
Assa^i,  M.  i,  6,  36;  23. 
Assaj-ipunabbasuka  bhikkhu,  K.  i,  1 3 

seq. ;  vi,  16. 


Asura,  K.  ix,  i,  3. 
Att^aka,  M.  vi,  35,  2. 
Atuma,  M.  vi,  37  ;  38. 
Avanti,  M.  v,  13,  i. 
Avantidakkhiwapatha,  M.  v,  13. 
Avantidakkhi«apathaka  bhikkhu,  K. 
xii,  i,  7,  8. 

Balakalowakaragama,  M.  x,  4,  i. 
Barawasi,  M.  i,  6,  6,  10,  30  ;  7,  i  ;  9, 

i,  2;  14,  i  ;  v,  7,  i  ;  8,  i  ;  vi. 

23,  i  seq.;  24,   i  ;  viii,  i,  22  ; 

14,  i;  15,  i;  x,  2,  3. 
Bela/^a  Ka/Mana,  M.  vi,  26. 
Beto^asisa,  M.  vi,  9,  i  ;  viii,  17. 
Bela/^iputta.   See  Sa^-aya. 
Bhaddasala,  M.  x,  4,  6  seq. 
Bhaddavaggiya,  M.  i,  14. 
Bhaddiya  (the  place),  M.  v,  8,  i  ;  9, 

i  ;  vi,  3,  4. 
Bhaddiya  (the  Bhikkhu),  M.  i,  6,  33  ; 

K.  vii,  i,  3  seq. 
Bhagga,  K.  v,  21,  i  ;  22,  i. 
Bhagu,  M.  vi,  35,  2  ;  viii,  24,  6  ;  x,  4, 

i  ;  K.  vii,  i,  4. 
Bhallika,  M.  i,  4. 

Bharadva^a,  M.  vi,  35,  2  ;  K.  v,  8. 
Bhesaka/avana,  K.  v,  21,  i. 
Bhumma  deva,  M.  i,  6,  30. 
Bhumma^aka.      See  Mettiyabhum- 

ma^-aka. 

Bhusagara,  M.  vi,  37,  4. 
Bimbisara  (ra^a  Magadha  Seniya), 

M.  i,  22  ;  39;  40;  42;  46;  ii.  i; 

iii,  4,  3,  passim  ;  K.  v,  5  ;  vi,  3,  1  1  ; 

vii,  3,  5- 
Bodhi,  K.  v,  21. 
Brahma,  K.  vii,  3,  16. 
Brahmadatta,  M.  x,  2,  3  seq.  ;  K.  xi, 

i>7- 

Brahmakayika  deva,  M.  i,  6,  30. 
Brahma  Sahampati,  M.  i,  5,  18  ;  6, 


Dabba  Mallaputta,  K.  iv,  4  ;  v,  20. 


INDEX   OF    PROPER    NAMES. 


429 


Dakkhiwagiri,  M.  i,  5,  3 ;  viii,  12,  i ; 

K.  xi,  i,  10. 

Dakkhiwapatha.    See  Avantidakkh0. 
Dakkhi«apathaka,  K.  i,  18,  3. 
Devadatta,  M.  ii,  16,  8  ;  K.  vii,  1,4; 

2  seq.     See  Godhiputta. 
Devaputta,  K.  vii,  2,  2. 
Devata,  M.  i,  4  ;  6,  2,  4  ;  20  ;  vi,  28, 

7;  ii  ;  viii,  16,  3. 
Dhaniya,  K.  xi,  i,  6. 
Dighavu,  M.  x,  2,  8  seq. 

Erapatha,  K.  v,  6. 

Gagga,  M.  ii,  25  ;  K.  iv,  5. 

Gaggara,  M.  ix,  i,  i. 

Gandhabba,  K.  ix,  1,3. 

Ganga,  M.  v,  9,  4;  vi,  28,  12  seq. ; 

K.  ix,  i,  3  seq. 
Gavampati,  M.  i,  91,  2. 
Gaya,  M.  i,  6,  7  ;  21,  i. 
Gayakassapa,  M.  i,  15,  i ;  20,  22. 
Gayasisa,  M.  i,  21,  i  ;  22,  i  ;  K.  vii, 

4,  i. 
Ghositarama,  M.  x,  i,  i ;  K.  i,  25,  i ; 

31;  vii,  2,  i;  xi,  i,  14. 
Gijgtakfca,  M.  ii,  i,  i ;  5, 4  ;  v,  i,  i, 

3,  14,  17;  K.  iv,  4,4;  viii,  3,9. 
Gi%akavasatha,  M.  vi,  30,  6. 
Giribba^-a,  M.  i,  24,  5,  6,  7.  See  Ra- 

^agaha. 

Godhiputta,  K.  vii,  3,  2.    See  Deva- 
datta. 

Goma/akandara,  K.  iv,  4,  4. 
Gopaka,  M.  viii,  24,  6. 
Gosala.     See  Makkhali. 
Gotama  (Buddha),  M.  i,  2,  2,  6,  10, 

15;    22,  2,  passim;    (Buddha's 

father),  M.  i,  54,  4. 
Gotamadvara,  M.  vi,  28,  12. 
Gotamaka  ATetiya,  M.  viii,  13,  2. 
Gotamatittha,  M.  vi,  28,  12. 
Gotami.     See  Mahapa^apati. 

Gambudipa,  M.  i,  20,  7  seq. 
Gatiyavana,  M.  v,  8,  i  ;  vi,  34,  10. 
Geta,  K.  vi,  4,  9  seq. 
Getavana,  M.  i,  55  ;  iii,  5,  i,  passim  ; 

K.  i,  i,  i;  13,  5  ;  18,5,  passim. 
Givaka   Komarabha^a,    M.   i,    39  ; 

viii,  i,  4  seq.;  2  ;  K.  v,  14,  i. 
Givakambavana,  K.  iv,  4,  4  ;  xi,  i,  7. 

Himavanta,  K.  vi,  6,  3. 
Inda.     See  Sakka. 


Isibhatta,  M.  viii,  24,  5. 
Isidasa,  M.  viii,  24,  5. 
Isigili,  K.  iv,  4,  4. 

Isipatana,  M.  i,  6,  6,  10,  30 ;  7,  7  ; 
v,  7,  i  J  vi,  23,  i  ;  viii,  14,  i. 

Ka^angala,  M.  v,  13,  12. 
Kaka,  M.  viii,  i,  26  seq. 
KakaWaka  putta,  K.  xii,  i,  i  seq. ; 

2,  i  seq. 
Ka/Wana,  Ka^ayana.    See  Pakudha, 

Belaya,  Mahaka^ana. 
Kakudha,  K.  vii,  2,  2  ;  (Devaputta), 

K.  vii,  2,  2. 
Kalama.     See  A/ara. 
Kalandakanivapa.     See  Ve/uvana. 
Kalandaputta,  .£".  xi,  i,  6. 
Ka/asila,  #.  iv,  4,  4. 
Kanaka,  M.  i,  52  ;  60. 
Kanaka,  M.  i,  60. 
Karchagotama,  K.  v,  6. 
Kankharevata,  M.  vi,  16. 
Kawwaku^a,  AT.  xii,  i,  9. 
Kapilavatthu,  M.  i,  54,  i  ;  55,  i ;  AT. 

x,  i,  i. 
Kasi,  M.  i,  6,  8  ;  vi,  17,  8  seq.;  ix, 

i,  i,  5,  7  ;  K.  i,  13,  3  ;  18,  i. 
Kasirag-a,  M.  viii,  2  ;  x,  2,  3  seq. 
Kassapa,  M.  i,  15  seq. ;  22,5;  vi,  35,  2. 
Kassapagotta,  M.  ix,  i. 
Ka/amorakatissaka,  K.  vii,  3,  14. 
Keniya,  M.  vi,  35. 
Kesakambali.     See  Agita. 
KhaWadevi,  K.  viii,  3,  14. 
Khugg-asobhita,  K.  xii,  2,  7. 
Kimbila,  M.  x,  4  ;  K.  vii,  i,  4. 
Ktfagiri,  K.  i,  13  seq.  ;  vi,  16  ;  17,  i. 
Kokalika,  K.  vii,  3,  14  ;  4,  2  seq. 
Kokanada,  K.  v,  21. 
Kolita,  M.  i,  24,  3. 
Ko/ivisa.     See  So«a. 
Ko/iyaputta,  K.  viii,  2,  2. 
Komarabha^a.     See  Givaka. 
KoWa«;1a,  M.  i,  6,  29,  31. 
Kosala,  M.  {,73,  i,  2  ;  ii,  15,  3  ;  iii, 

5,  i ;  9,  i  ;  1 1,  passim  ;  K.  v,  1 3, 

2;   p,   2. 

Kosalarag-a,  M.  x,  2,  3  seq. 
Kosambaka  bhikkhu  (upasaka),  M. 

x,  4,  6  ;  5. 
Kosambi,  M.  viii,  i, 27;  x,  1,153; 

K.  i,  25,  i ;  28,  i  ;  vii,  2,  i,  5; 

xi,  i,  ii  ;  xii,  i,  7  ;  2,  8. 
Kosinaraka  Malla,  M.  vi,  36,  i. 
Kodgama,  M.  vi,  29  seq. 
Kukku^arama,  M.  viii.  24,  6. 


430 


VINAYA    TEXTS. 


Kumarakassapa,  M.  i,  75. 
Kuraraghara,  M.  v,  13,  i. 
Kuril.     See  Uttarakuru. 
Kusinara,  M.  vi,  36,  i,  6;    37,  i  ;  K. 

xi,  i,  i. 
Ku/ikaw«a.    See  So«a. 

Kampa,  M.  v,  i,  i ;  ix,  i ;  2. 
^Tampeyyaka,  K.  xii,  2,  8. 
.Katumaharag-ika  deva,  M.  i,  6,  30. 
jfif/^abyaputta,  K.  v,  6. 
££anna,  K.  i,  25  ;  28  ;  30  ;  31  ;  iv,  14  ; 

xi,  i,  11,14. 
Kitta,  K.  i,  1 8  ;  22  seq. 
ATodanavatthu,  M.  ii,  17,  i  ;  18,  i. 
ATorapapata,  K.  iv,  4,  4. 

Laf/^ivanuyyana,  M.  i,  22,  1,2. 
Li£££avi,  M.  vi,  30  ;  31,  i  ;  K.  v,  20. 
Lohitaka.    See  Paw^/ukalohitaka. 

Maddaku^/M,  M.ii,  5,  3  ;  -K".  iv,  4,  4. 
Magadha,  M.  i,  5,  7  ;  19,  i,  3  I  24,  5, 

6,  75  39>  i. 

Magadha.     See  Bimbisara. 
Magadhaka,  M.  i,  22,  3  seq. ;  24,  5  ; 

K.  vii,  2,  2. 

Magadha-khetta,  M.  viii,  12,  i. 
Magadha-mahamatta,  M.  vi,  28,  7 

seq. 

MaggMma  ganapada,  K.  i,  18522  seq. 
Mahaka,  M.i,  52. 
Mahaka^ana,  M.  v,  13  ;  x,  5,  6  ;  K. 

i,  1 8,  i. 
Mahakappina,  M.  v,  13;  x,  5,  6  ;  K. 

i,  18,  i. 
Mahakassapa,  M.  i,   74;    ii,  12,  i  ; 

viii,  21,  i ;  x,  5,  6;  AT.xi,  i,  i  seq. 
Mahako/^nta,  M.  x,  5,  6  ;  K.  i,  18,  i. 
Maha^unda,  M.  x,  5,  6  ;  K.  i,  18,  i. 
Mahamoggallana,  M.  i,  23  ;  24  ;  vi, 

20;    A:,  i,  18,  i;  v,  8,  i;    34,^2; 

vii,  2,  2  ;  4,  2  ;  ix,  i.  See  Sari- 

puttamoggallana. 

Mahanama,  M.  i,  6,  36  ;  K.  vii,  i,  i. 
Mahapa^-apati  Gotami,  M.  x,  5,  7  ; 

K.  xi,  i  seq.;  xi,  i,  9. 
Maharag-ano,  M.  i,  4,  4  ;  16. 
Mahasala,  M.  v,  13,  12. 
Mahavana,  M.  vi,  30,  6  ;  AT.  v,  13,  3  ; 

vi,  5,  i  ;  x,  i,  2;  xii,  i,  i. 
Mahi,  K.  ix,  i,  3  seq. 
Makkhali  Gosala,  K.  v,  8,  i. 
Mal&Hklsaft/a,  AT.  i,  18  ;  22  seq. 
Malla,  M.  vi,  36  ;  viii,  19  ;  K.  vii,  i,  i. 
Mallaputta.     See  Dabba. 


MalK,  A;,  x,  12. 

Mandakini,  M.  vi,  20. 

Mawi/^u/aka,  K.  xii,  1,4. 

Mara,  M.  i,  6,  30  ;  1  1,  2  ;  13,  2  ;  K. 

xi,  i,  9.     See  Antaka. 
Marasena,  M.  i,  i,  7. 
Mew^/aka,  M.  vi,  34. 
Mettiya,  K.  iv,  4,  8. 
Mettiyabhumma^aka,  K.  iv,  4,  5  seq.  ; 

v,  20. 
Migaramata,  K.  ix,  i,  i.     See  Visa- 

kha. 

Moggallana.    See  Mahamoggallana. 
Mu/fcalinda,  M.  i,  3  ;  4,  i. 

Nadi  Kassapa,  M.  i,  15,  i;  20,  30. 
Naga,  M.  i,  15  ;  63  ;  K.  ix,  i,  3. 
Na/anda,  K.  xi,  i,  7. 
Nanda,  M.  i,  54,  5. 
Nataputta,  M.  vi,  31  ;  K.  v,  8,  i. 
Natika,  M.  vi,  30,  6. 
Nera%ara,  M.  i,  i,  i  ;  15,  6  ;  20,  15. 
Nigrodharama,  M.i,  54,  i  ;  K.  x,  i,  i. 
Nilavasi,  M.  viii,  24,  25. 
Nimmanarati  deva,  M.  i,  6,  30. 


(ra^-a),  M.  viii,  i,  23  seq.; 


24. 


Pa/£inaka  (bhikkhu),  K.  xii,  2,  2  seq. 
Pa^mavawsadaya,  M.  x,  4,  i  seq. 
Pa££antima  ^-anapada,  M.  v,   13,  16 

seq. 

Pakudha  Ka^ayana,  K.  v,  8,  i. 
Paw^ukalohitaka,  ^.1,1;  6,  8.  • 
Paranimmitavasavatti  deva,  M.  i,  6, 

30. 

Parileyyaka,  M.  x,  4,  6  seq.;  5,  i. 
Pasenadi  (raga.  Kosala),  M.  iii,  14. 
Pa/aligama,  M.  vi,  28. 
Pa/aliputta,  M.  vi,  28,  8  ;  viii,  24,  6. 
Pa/^eyyaka   bhikkhu,    M.  vii,    i,    i 

^seq.  ;  K.  xii,  i,  7,  8  ;  2,  2  seq. 
Pava,  K.  xi,  i,  i. 
Phalikasandana,  M.  viii,  24,  6. 
Pilinda-gama,  M.  vi,  15,  4,  7. 
Pilindava/£/£/6a,  M.  vi,  13  seq. 
PiWolabharadvag-a,  K.  v,  8. 
Pisa&llika,  K.  v,  10,  3  ;  27,  5. 
Pubbarama,  K.  ix,  i,  i. 
Punabbasuka.     See  Assa^ipunabba- 

suka. 

Puwzag-i,  M.  i,  9,  i,  2. 
Pura«a,  K.  xi,  i,  10. 
Pura«a  Kassapa,  K.  v,  8,  i. 
Puratthima  ^anapada,  K.  i,   18,  3; 

xii,  2,  3. 


INDEX    OF    PROPER    NAMES. 


431 


Rag-agaha,  M.  i,  22,  i,  2,  13  ;  23,  i 

seq. ;  28,  2  ;  30,  i  ;  49,  i ;  53,  i, 

passim;  K.  iv,  4,  15;  v,  i,  i; 

2,  6,  passim. 
Raj'agahaka,  M.  viii,  i,  2,  16  seq. ; 

.fiT.  v,  8  ;  vi,  i ;  4,  i,  6  seq. 
Ra^ayatana,  M.  i,  4,  i,  2  ;  5,  i. 
Rahu  asurinda,  K.  xii,  13. 
Rahula,  M.  i,  54  ;  55  ;  x,  5,  6 ;  K.  i, 

1 8,  i. 

Rahulamata,  M.  i,  54. 
Rakkhitavanasaw^a,  M.  x,  4,  6  seq. 
Ramaputta.     See  Uddaka. 
Revata,  M.  viii,  31,  i  ;  x,  5,  6  ;  K.  i, 

1 8,  i;  xii,  i,  9  seq.;  2,  i  seq. 

See  Kankharevata. 
Ro^a,  M.  vi,  36  ;  viii,  19. 

Sabbakami,  K.  xii,  2,  4  seq. 
Sagata,  M.  v,  i,  3  seq. 
Saha^ati,  K.  xii,  i,  9;  2,  i. 
Saketa,  M.  i,  66,  i ;  vii,  i,  i ;  viii, 

i,  8;  13,  7. 
Sakiya,  M.  i,  38,  u  ;  K.  vii,  1,4;  x, 

i,  2  ;  2,  i. 

Sakka,  M.  i,  17;  20;  22,  13  seq. 
Sakka,  M.  i,  54 ;  K.  vii,  i,  i  seq.;  x, 

i,  i,  2. 

Sakya,  K.  vii,  i,  3. 
Sakyakula,  M.  i,  22,  2;   23,  4;  vi, 

34,  u  ;  35,  I- 

Sakyakumara,  K.  vii,  i,  i  seq. 
Sakyaputta.    See  Upananda. 
Sakyaputtiya,M.  i,  24,  7  seq.,  passim. 
Sakyarag-a,  K.  vii,  i,  3  seq. 
Salavati,  M.  viii,  i,  3  seq. 
Sa/£a,  K.  xii,  2,  2  seq. 
Sallavati,  M.  v,  13,  12. 
Sambhuta,  K.  xii,  i,  8  seq.;  2,  4  seq. 
Sawkassa,  K.  xii,  i,  9. 
Samuddadatta,  Jsf.  vii,  3,  14. 
Sarca,  M.  viii,  24,  6. 
Sa«avasi,  M.  viii,  24,  6  ;  K.  xii,  i,  8 

seq. ;  2,  4  seq. 

Sa%aya,  M.  i,  23 ;  24  ;  K.  v,  8,  i. 
Sa^ikaputta,  K.  vi,  21,  i  seq. 
Sappasow^ikapabbhara,  K.  iv,  4,  4. 
Sarabhu,  K.  ix,  i,  3  seq. 
Sariputta,  M.  i,  23;  24;  28,  2,  3; 

54,  passim;  K.  i,  18,  i  ;   v,  34; 

2  ;  vi,  6,  i  ;  7;  vii,  3,  2  seq.;  4; 

viii,  4,  i.    See  Sariputtamoggal- 

lana. 
Sariputtamoggallana,  K.  i,    13,    16; 

1 6  ;  vi,  1 6,  i  ;  vii,  3,  i  ;  4,  i  seq. 
Sattapa>;«iguha,  K.  iv,  4,  4. 


Savatthi,  M.  i,  55;  66,  i ;  67 ;  iii, 

5,  i,  passim;  K.  i,  i,  i ;  13,  3, 

5  ;   1 8,  4,  passim. 
Senanigama,  M.  i,  n,  i. 
Seniya.     See  Bimbisara. 
Setakawwika,  M.  v,  13,  12. 
Seyyasaka,  K.  i,  9  seq. 
Siha,  M.  vi,  31. 
Sitavana,  M.  v,  i,  12  seq.;  17;  K. 

iv,  4,  4 ;  vi,  4,  3  seq. 
Sivaka  (yakkha),  K.  vi,  4,  3. 
Siveyyaka,  M.  viii,  i,  29,  34. 
So;za  Ko/ivisa,  M.  v,  i. 
Sowa  Kufika»«a,  M.  v,  13. 
Soreyya,  K.  xii,  i,  9. 
Sudatta,  K.  vi,  4,  4.      Cf.  Anatha- 

piWika. 
Suddhavasa  deva,  Suddhavasakayika 

devata,  K.  xii,  2,  2. 
Suddhodana,  M.  i,  54. 
Sudhamma,  K.  i,  18  ;  22  seq. 
Sudinna,  K.  xi,  i,  6. 
Sumana,  K.  xii,  2,  7. 
Suwsumaragira,  AT.  v,  21,  i. 
Sunidha,  M.  vi,  28,  7  seq. 
Supassa  nagara^a,  M.  vi,  23,  13. 
Supati//£a  ATetiya,  M.  i,  22,  i,  2. 

Takkasila,  M.  viii,  i,  5  seq. 
Tapodakandara,  K.  iv,  4,  4. 
Tapodarama,  K.  iv,  4,  4. 
Tapussa,  M.  i,  4. 
Tavatiwsa,  M.  i,  6,  30;  20,  10;  vi, 

28,8  ;  30,  5. 

Tekula.     See  Yame/utekula. 
Thuna,  M.  v,  13,  12. 
Tissaka.     See  Ka/amorakatissaka. 
Tusita  deva,  M.  i,  6,  30. 

Udayi,  M.  ii,  16,  7 ;  K.  iii,  i ;  x,  9,  3 

seq. 

Uddaka  Ramaputta,  M.  i,  6,  3,  4. 
Udena,  M.  iii,  5  ;  K.  xi,  i,  n  seq. 
Udumbara,  K.  xii,  i,  9. 
Uggeni,  M.  viii,  i,  23. 
Ukkala,  M.  i,  4,  2. 
Upaka,  M.  i,  6,  7  seq. 
Upali,    M.   i,  62;   64;  ix,  6  ;  K.   i, 

1 8,  i ;  ii,  2  ;  7,  passim. 
Upali  (of  Ra^agaha),  M.  i,  49. 
Upananda,    M.  i,   52;    60;    iii,  14; 

vi,  19;   viii,  25;    K.  vi,   10,  i  ; 

12;  xii,  i,  5. 

Upasena  Vangantaputta,  M.  i,  31. 
Upatissa,  M.  i,  24,  3. 
Uppalavaw«a,  K.  x,  8. 


432 


VINAYA    TEXTS. 


Uruvela,  M.  i,  i,  i  ;  6,  6  ;  1  1,  i  ;  14, 

i;  15,  i  ;  22,  4. 
Uruvelakassapa,   M.   i,  15;    22,    4; 

*.v,?7. 

Usiraddhaja,  M.  v,  13,  2. 
Uttara,  K.  xii,  2,  3. 
Uttarakuru,  M.  i,  19,  2,  4. 
Uva/a,  A",  iv,  ii  ;  12,  5. 


AT.  v,  20. 
Va^g-i,  M.  vi,  28. 
Vaggiputtaka,  AT.  vii,  4,  i  ;  xii,  i,  i 

seq.;  2,  i  seq. 

Vaggumudatiriya,  K.  xi,  i,  6. 
Valikarama,  A",  xii,  2,  7. 
Vamadeva,  M.  vi,  35,  2. 
Vamaka,  M.  vi,  35,  2. 
Vangantaputta,  M.  i,  31. 
Vappa,  M.  i,  6,  33. 
Vasabhagama,  M.  ix,  i,  i,  5,  7. 
Vasabhagamika,  K.  xii,  2,  7. 
Vasett/te,  M.  vi,  35,  2. 
Vassakara,  M.  vi,  28,  7  seq. 
Vebhara,  K.  iv,  4,  4. 
Vedehiputta,  £.  xi,  i,  7. 
Ve/uvana,  M.  i,  22,  18  ;  24,  3  ;  iii,  i, 


i ;  vi,  17,  i,  8;  22,  i ;  27;  viii, 
i    i  ;  K.  iv,  4,  i,  4  ;  v,  i,  i  ;  vi, 
i;  21,  i;  vii,  2,  5 ;  4,  3 ;  xi, 
i    ii ;  xii,  i,  4. 

Vesali  M.  vi,  30,  31,  4,  10  seq.;  32, 
viii,  i,  i  seq.;    13  ;    14,  i  ; 
v,  12,  i;  13,  3;  14,  i ;  21,  i; 
vi,  5,  i ;  6,  i  ;  x,  i,  2  ;  9,  i ;  xi, 

1,  6;  xii,  i,  i  seq.;  2,  4  seq. 
Vesalika,  K.  vii,  4,  i ;  xii,  i,  i  seq. 
Vessamitta,  M.  vi,  35,  2. 
Videha.     See  Vedehiputta. 
Vimala,  M.  i,  9,  i,  2. 
Virupakkha,  K.  v,  6. 

Visakha  Migaramata,  M.  iii,  13; 
viii,  15;  18;  x,  5,  9;  K.  v,  22; 
vi,  14. 

Yakkha,  AT.  vi,  4,  3. 

Yama  deva,  M.  i,  6,  30. 

Yamataggi,  M.  vi,  35,  2. 

Yame/utekula,  AT.  v,  33,  i. 

Yamuna,  K.  ix,  i,  3  seq. 

Yasa,  M.  i,  7  seq.;  K.  xii,  i,  i  seq.; 

2,  i  seq. 
Yaso^a,  M.  vi,  33,  5. 


INDEX   OF   PALI   WORDS 

EXPLAINED   OR   REFERRED    TO   IN   THE   NOTES. 


The  references  are  to  parts  i,  ii,  iii,  and  pages. 


akappakata,  part  ii,  p.  155. 
akarawiya,  iii,  355. 
akuppa,  ii,  435. 
akkana/a,  ii,  247. 
akkavajfa,  iii,  178. 
agga,  iii,  202. 
agga/a,  ii,  215. 
agga/avam,  iii,  106. 
ahgana,  iii,  295. 
a/£akkhussa,  iii,  147. 
a^elaka,  i,  41. 
a^ibaddha,  ii,  207. 
a^eka^ivara,  i,  29. 
a/fr/^upiyati,  iii,  83. 
a^g-inakkhipa,  ii,  247. 
a%ana,  ii,  50. 
a^g-ani,  iii,  141. 
anna,  ii,  10;  iii,  303. 
awwata,  iii,  186. 
attana,  iii,  67. 
A//£aka,  ii,  130. 
att^akavagga,  ii,  37. 
a//£apadaka,  iii,  167. 
iii,  341. 

ii,  195  seq. 
a<&//6akusi,  ii,  209. 
a<&//6apallanka,  iii,  367. 
ii,  209. 
i,  174. 
a*M>aruka,  iii,  138. 
attakamapari/£ariya,  i,  8. 
attadana,  iii,  313. 
atthavasa,  iii,  263. 
atthara,  ii,  148  seq. 
attharaka,  ii,  155. 
adesanagami,  ii,  333. 
addhana,  i,  26. 
adhi//£ahati,  iii,  101,  117. 
adhitt^ita,  ii,  40,  151,  152. 
adhisila,  ii,  23. 
ana&££ariya,  i,  85. 

[20] 


anantarika,  iii,  285. 
anapadana,  ii,  272. 
anabhava,  ii,  113. 
anabhirati,  iii,  77. 
anavasesa,  ii,  316;  iii,  35. 
anadariya,  i,  44. 
anamantaHra,  ii,  150. 
anika,  ii,  13. 

anupakhagg-a,  i,  42  ;  iii,  285. 
anupawwatti,  iii,  374. 
anupada^eyya,  i,  29. 
anubhaga,  iii,  203. 
anullapana,  iii,  36. 
anuvata,  ii,  154;  ii,  231;  iii,  93. 
anuvivatta,  ii,  209. 
anusampavaiikata,  iii,  36. 
ane/agala,  ii,  37. 
antaggahika,  i,  344. 
antaraghara,  i,  56,  59,  65  ;  iii,  286. 
antaravasaka,  ii,  212. 
antarakag-a,  iii,  146. 
antimavatthu,  i,  276. 
apagabbha,  ii,  in,  112. 
apatissara«a,  iii,  175. 
apalokana,  iii,  37. 
apassenaphalaka,  iii,  219. 
appuyya,  iii,  183. 
appo//6eti,  ii,  349. 
abbhussahanata,  iii,  36. 
abhayuvara,  i,  207. 
abhisawzkharika,  iii,  9. 
abhisanna,  ii,  60. 
abhisannakaya,  iii,  102. 
abhiha//;6uw,  i,  21;  ii,  440. 
ambaka,  ii,  107. 
arawisahita,  iii,  292. 
ariyavasa,  i,  141. 
alakkhika,  iii,  250. 
alawkammaniya,  i,  16. 
avakkarapati,  iii,  287. 
avagaWakarakaw,  i,  64. 

pf 


434 


VINAYA    TEXTS. 


avariga,jii,  342. 
avippavasa,  i,  20,  255. 
asaddhamma,  iii,  262. 
asamadana^ara,  ii,  151. 
asambhoga,  iii,  120. 
ahivatakaroga,  i,  204. 
Ahoganga,  ii,  146. 

agamma,  ii,  237. 
a/£amanakumbhi,  iii,  280. 
a/£ariya,  i,  178  seq. 
a/£ariyaka,  ii,  140. 
a£ara,  i,  184. 
am/fcolaka,  iii,  348. 
adeyyava^a,  iii,  186. 
anantarika,  iii,  198,  246. 
apayika,  iii,  262. 
ama/akavaw/ikapi/^a,  iii,  165. 
amisa,  i,  36. 
amisakhara,  ii,  60. 
ayataka,  iii,  72. 
ayatika,  iii,  115. 
aypga,  iii,  141. 
arama,  i,  23. 
aramika,  iii,  282. 
alambanabaha,  iii,  96. 
alinda,  iii,  175. 
avarawa,  iii,  336. 
avasathapiWa,  i,  37. 
avasaparampara,  ii,  371. 
aviw^ana,  iii,  106. 
asa^anaw,  iii,  264. 
asatti,  iii,  183. 
asanantarika,  ii,  292. 
asanapawwapaka,  iii,  408. 
asandi,  ii,  27. 
asandika,  iii,  165. 
asadeti,  ii,  373. 
asittakupadhana,  iii,  117. 
asevanavitthaka,  iii,  95. 
aha^apadaka,  iii,  164. 
ahundarika,  i,  205. 

ikkasa,  iii,  171. 

iddhi,  i,  119  ;  ii,  136  ;  iii,  230. 

indakhila,  i,  52. 

ukkapMaka,  ii,  70. 
ukkasika,  iii,  68. 
ukku/ikaw,  iii,  16. 
ukku^ika,  i,  62. 
u^inatha,  i,  194. 
u^/^edavada,  ii,  1 1 1 . 
uwhisa,  iii,  97. 
utu,  ii,  236. 
uttarav£/££ada,  ii,  27. 


uttarapasaka,  iii,  106. 
uttarasanga,  ii,  212  ;  iii,  123. 
uttaribhanga,  iii,  9,  179. 
uttU/^apatta,  i,  152. 
udakaniddhamana,  iii,  108. 
udakasawgaha,  ii,  147. 
udakasa/ika,  ii,  225. 
udukkhalika,  iii,  105. 
udda,  ii,  1 6. 
uddesa,  i,  12. 
uddosita,  iii,  363. 
uddhasudha,  iii,  174. 
upa&gv&a,  iii,  351. 
upa^aya,  i,  178  seq. 
upa/^apeti,  i,  49. 
upadhi,  i,  85, 138. 
upanandhati,  iii,  100. 
upanikkhitta,  i,  26. 
uparipi//£ita,  iii,  273. 
upalapeti,  i,  49. 
uposathapamukha,  i,  252. 
ubbalba,  ii,  314. 
ubbahika,  iii,  49. 
ubbhawJita,  ii,  210. 
ubbhara,  i,  19;  ii,  157. 
ubbhida,  ii,  48. 

ubhatolohitakupa,  dhana,  ii,  28. 
ubhatovinaya,  iii,  376. 
ubhatovibhanga,  iii,  376. 
ummattakalaya,  iii,  21. 
ura^^ada,  ii,  348. 
ullikhita,  ii,  153. 
ulloka,  iii,  169. 
ussadeti,  iii,  202,  301. 
ussavana,  ii,  120. 
ussira,  ii,  23. 
usse/£eti,  ii,  349. 

uhawm,  iii,  277. 

eka^iya,  ii,  212. 
ekapariyakata,  iii,  341. 
ekapalasika,  ii,  13. 
ekuddesa,  i,  n. 
eragu,  ii,  35. 
e/akapadakapi//6a,  iii,  165. 

okirati,  ii,  231. 
okodmaka,  iii,  40. 
ogumphiyati,  ii,  31. 
otiwwa,  i,  7. 
ottharaka,  iii,  102. 
onita,  i,  83. 
ono^ana,  ii,  386. 
opana,  ii,  115. 
obhoga,  i,  156. 


INDEX   OF    PALI  WORDS    IN   THE   NOTES. 


435 


ovatfika,  iii,  69. 
ovattiyakarawa,  ii,  153. 
ovaddheyya,  ii,  154.' 
ovada,  i,  35. 
osaraka,  iii,  175. 

kawsapattharika,  iii,  140. 
kakka,  ii,  58. 

ka/a/£££uparissavana,  iii,  100. 
kafasi,  iii,  390. 
kadsuttaka,  iii,  69,  142,  348. 
ka^ina,  i,  18  seq. ;  ii,  148  seqq. 

92  seq. 

kawag-aka,  iii,  9. 
kaWusakarawa,  ii,  153. 
ka««akita,  iii,  9  r . 
katakata,  iii,  309. 
katikasa«//6ana,  iii,  8. 
kattarada«^/a,  ii,  20. 
kattari,  iii,  138. 
kattarika,  iii,  139. 
kattika,  i,  29  seq. 
kapalla,  ii,  50. 
kapisisaka,  iii,  106. 
kappa///6ika,  iii,  254. 
kappiyakaraka,  ii,  59. 
kappiyakurf,  i,  303. 
kaba/ika,  ii,  58. 
kamala,  ii,  23. 
kambala,  ii,  23. 
kambalamaddana,  ii,  154. 
kammarabhaw^u,  i,  200. 
karaka/aka,  iii,  112. 
kalabuka,  iii,  143. 
ka/iiigara,  iii,  127. 
ka/imbhaka,  iii,  94. 
kava/a,  iii,  88,  160. 
kava/api#£a,  iii,  105. 
kasava,  iii,  172. 
ka£a,  iii,  82. 
kaya,  ii,  224. 
kayura,  iii,  69. 
ka/aka,  i,  25. 
ki«/£ana,  i,  139. 
kirika,  iii,  174,  176. 
kukkukata,  ii,  154. 
kukkusa,  iii,  367. 
ku^apada,  iii,  107. 
ku«</akamattika,  iii,  171. 
kuttaka,  ii,  27. 
kupita,  i,  309. 
kumbhakarika,  iii,  156^ 
kumbhatthena,  iii,. 3 2 5. 
kuruvindakasutti,  iii,  67. 
kulankapadaka,  iii,  174. 
kulava,  iii,  384. 


kulirapadaka,  iii,  164. 

kusi,  ii,  208. 

ko,  i,i38. 

ko£/££a,  i,  34;  iii,  165. 

kottapeti,  iii,  341. 

kottkaka,  ii,  219;  iii,  n,  109,  177. 

kopeti,Ji,  435. 

komud?,  i,  324. 

khaw^/a,  iii,  191. 
khandhakavatta,  i,  185. 
iii,      khallaka,  ii,  15. 
khadaniya,  i,  39. 
kharikag-a,  i,  132". 
khuddanukhuddaka,  i,  50. 
khurabhaWa,  ii,  141. 
khurasipa/ika,  iii,  138. 
khe/apaka,  iii,  239. 

gawamagga,  i,  269. 
ga«/^ika,  iii,  144. 
ga«*/ikadhana,  iii,  213. 
gaWumattika,  iii,  172. 
gatigata,  iii,  26. 
gandhabbahatthaka,  iii,  67. 
gabbha,  iii,  173. 
gahapati^ivara,  ii,  194. 
gamapoddava,  iii,  66. 
gamupa^ara,  i,  256. 
giraggasama^a,  iii,  71. 
giveyyaka,  ii,  209. 
guwaka,  iii,  143. 
guha,  i,  174. 
geruka,  ii,  50. 
gerukaparikamma,  iii,  97. 
goka^^aka,  ii,  34. 
goghawzsika,  iii,  98. 
go^ara,  iii,  275- 
gonisadika,  ii,  121, 
golomika,  iii,  138. 

gha/aka,  iii,  130. 
gha/ika^aha,  iii,  88. 
gha/ika,  iii,  106. 
gharadinnaka,  ii,  60. 

^akkabheda,  iii,  251. 
^akkalika,  iii,  163. 
^akkavatfaka,  iii,  112. 
^ahkama,  ii,  7  ;  iii,  103. 
£atuka##aka,  iii,  145. 
^andanaga«/£i,  iii,  78. 
^ammakhaWa,  iii,  113. 
Hleti,  ii,  49. 
£itta,  ii,  224. 
^imilika,  iii,  167. 

Ff  2 


436 


VINAYA    TEXTS. 


£Tvara,  ii,  199. 
yfcetapeti,  i,  22. 
>£elapamka,  iii,  128. 
kofa,  ii,  132. 
^olaka,  iii,  86. 

>£/6akana,  ii,  49. 
iii,  133. 
i,  35. 
i,  277. 
^andaso,  iii,  150. 

iii,  239. 
i,  iii,  169. 
>££adeti,  ii,  42  ;  iii,  147. 
^inniriyapatha,  i,  225. 
ii,  24. 


^angheyyaka,  ii,  209. 
gatila,  i,n8;  ii,  129,  134. 
^anata,  iii,  72. 
^antaghara,  i,  157  ;  i",  103. 
^antu,  ii,  35. 

,  iii,  162. 

ii,  217. 


,  iii,  7. 


i,  i,  169. 

Tzatti/fcatuttha,  i,  169, 
jzattidutiya,  i,  169. 

tattika,  ii,  35. 
tathagata,  i,  82. 
tantibaddha,  ii,  256. 
talasattika,  i,  51. 
tassapapiyyasika,  iii,  28, 
tala^Mdda,  iii,  106. 
talavawta,  iii,  131,  145* 
tavakalika,  iii,  217. 
ti^ivara,  i,  20  ;  i,  255. 
ti»agahana,  iii,  148. 
tiwasantharaka,  iii,  86, 
tittirapattika,  ii,  15. 
Tittiriya,  iii,  194. 
tira^anavi^g-a,  iii,  152 
tiritaka,  ii,  248. 
tumbakafaha,  iii,  88. 
^tula,  iii,  112. 
tulika,  iii,  167. 
tula,  i,  54. 
tulapuwwika,  ii,  15. 
torawa,  iii,  178. 

thakiyati,  iii,  161. 
thavika,  iii,  293. 
thinna,  ii,  206. 


thulla^aya,  i,  xxv. 
thupato,  i,  63. 
theyyasawkhata,  i,  4. 

dakako//£aka,  ii,  57. 
daWaka//6ina,  iii,  93. 
daWaparissavana,  iii,  102. 
daWasatthaka,  iii,  90. 
dantaka/^a,  iii,  146. 
dantapowa,  i,  40. 
damaka,  ii,  71. 
da/£ikara«a,  ii,  153. 
da/£ika,  iii,  138. 
di//j6avikamma,  iii,  34. 
dukka/a,  i,  xxv. 
dukkha,  ii,  224. 
dutt£agaba«ika,  ii,  60. 
duttMilla,  ii,  316. 
dubba^a,  i,  12. 
dubbalya,  i,  4. 
dummanku,  iii,  251. 
dumma?7«u,  iii,  251. 
de^ubhaka,  iii,  143. 
dvara,  iii,  160. 
dvarakosa,  i,  35, 

dhamanisantata,  ii,  41. 
dhamma,  iii,  193,  262. 
dhammakaraka,  iii,  100, 
dhana,  ii,  28. 
dhuvakara,  id,  254. 
dhumakalika,  iii,  214,  378. 
dhumanetta,  iii,  107. 
dhotapadaka,  iii,  219. 

naw,  iii,  19. 
natthukamma,  ii,  53. 
natthukarawi,  ii,  54. 
nandimukhi,  ii,  211;  iii,  299, 
namataka,  iii,  90,  343. 
naladka,  ii,  349. 
navakamma,  iii,  101,  189  seq. 
navakammika,  ii,  359. 
nagadanta,  iii,  68,  98. 
na/ikagabbha,  iii,  173. 
nasana,  i,  236. 
naseti,  ii,  377. 
nigaw/^a,  i,  41. 
niggl&peti,  iii,  2. 
ni^apeti,  iii,  225. 
nippurisa,  iii,  225. 
nibbug^ati,  ii,  349. 
nimitta,  ii,  9. 
nimittakata,  ii,  154. 
nillekha^-antaghara,  iii,  115. 
nissaggiya,  ii,  155. 


INDEX    OF   PALI    WORDS   IN    THE    NOTES. 


437 


nissaya,  ii,  337;  iii,  355. 
nekkhamma,  i,  104. 
negama,  iii,  185. 
nettha,  ii,  339. 
nerayika,  iii,  262. 

pawsukula,  ii,  157. 

pakata,  ii,  343. 

pakatatta,  ii,  340;  iii,  266. 

pakasaniyakamma,  iii,  239. 

pakutta,  iii,  175. 

pakkhasawkanta,  i,  178. 

pakkhika,  iii,  220. 

paggahikasala,  iii,  383. 

paghana,  iii,  175. 

pa^akkhata,  i,  275. 

pa^akkhati,  i,  4. 

papaya,  i,  146. 

pa^uddharati,  ii,  152. 

pa^aka,  ii,  155. 

pa^aparika,  iii,  97. 

pa/ika,  ii,  3,  27. 

pariggaha,  iii,  90,  95. 

pa/L£/£/6adaniya,  ii,  81. 

pa/i^Mdi,  iii,  in. 

pa/ibhana,  iii,  13. 

pafr'bhana&tta,  iii,  172. 

pa/ibhaneyyaka,  ii,  140. 

paftsaramya,  ii,  364. 

patfa,  iii,  341. 

pawameti,  iii,  403. 

pattaka#^olika,  iii,  86. 

pattakkhandha,  iii,  13. 

pattama/aka,  iii,  86. 

patthaddha,  iii,  244. 

pannaloma,  iii,  232. 

para,  ii,  307. 

paradavutta,  iii,  232. 

paramparabho^ana,  i,  38. 

parikathakata,  ii,  154. 

parikammakata,  iii,  218. 

parikkhara,  iii,  343. 

partita,  iii,  75. 

parittanaki/ika,  iii,  174, 

parinibbuta,  iii,  183. 

paribbag-aka,  i,  41. 

paribhaWa,  ii,  154,  231;  iii,  85,  93. 

paribhaWakarawa,  iii,  213. 

paribhoga,  iii,  208. 

paribho^-aniya,  iii,  8. 

parimaw^alaw,  i,  59. 

parimawa,  ii,  421. 

parimukha,  iii,  138. 

parimutt^a,  ii,  307. 

pariyanta,  ii,  386. 

pariyaya,  i,  47. 


pariyutf£ita&tta,  iii,  380. 
parivewa,  iii,  109;  iii,  203. 
parisa,  i,  12. 
pala,  ii,  178. 
palasi,  iii,  38. 
palibodha,  ii,  157. 
pallahka,  iii,  367. 
pallatthika,  i,  62  ;  iii,  141. 
pavattamawsa,  ii,  81. 
pavattini,  iii,  350. 
pavananta,  iii,  143. 
pavarawasawgaha,  i,  353. 
pavarita,  i,  39. 
pavareti,  i,  21. 
pasata,  ii,  178. 
pahara«i,  iii,  156. 
pa^ittiya,  i,  32. 
Pa^eyyaka,  ii,  146. 
patimokkha,  i,  xxvii  seq. 
padakathalika,  i,  92  ;  ii,  373. 
padakhilabadha,  ii,  19. 
padapi/^a,  {,92. 
papawika,  ii,  157. 
pamanga,  iii,  69. 
para^ika,  i,  3. 
parisuddhi,  i,  242,  274. 
paliguw/^ima,  ii,  15. 
palibaddha,  ii,  208. 
pasaka,  iii,  144. 
pasada,  i,  174;  iii,  178. 
pasadika,  iii,  339. 
pasuka,  iii,  340. 
pi^akhadaniya,  ii,  139. 
pi/^amadda,  iii,  171. 
pitt£asa#zghate,  iii,  105. 
piw^ukkhepakaw,  i,  64. 
pitta,  iii,  237. 
pidalaka,  iii,  94. 
pilorika,  ii,  157. 
pisa&llika,  i,  318;  iii,  139. 
pi/£a,  iii,  278. 
pi^ika,  iii,  165. 

i  (vassaw),  i,  310. 

iii,  114. 
pu/abaddha,  ii,  15. 
puthupa«iya,  iii,  68. 
puva,  i,  39. 
peyyala,  i,  291. 
potthaka,  ii,  247. 
pothu^anika,  iii,  230. 
posituw,  iii,  169. 

phawaka,  iii,  70. 
phalaka,  ii,  246  ;  iii,  165. 
phatikammattha,  iii,  217. 
phulla,  iii,  191. 


438 


VINAYA    TEXTS. 


bandhana,  ii,  153. 
bandhanamatta,  iii,  141. 
bahukata,  ii,  135;  iii,  214. 
bahanta,  ii,  209. 
bahullika,  iii,  254. 
bidalama«/£aka,  iii,  164. 
bila,  ii,  48. 
bilafiga,  iii,  9. 
bundikabaddha,  iii,  164. 
bya,  ii,  378. 

bhanga,  ii,  57. 
bhangodaka,  ii,  57. 
bhaw^agara,  ii,  201. 
bhaWika,  iii,  213. 
bhatikamma,  iii,  83. 
bhattikamma,  iii,  169. 
bhaddapi/^a,  iii,  165. 
bhasma,  iii,  264. 
bhikkhugatika,  i,  312. 
bhisi,  ii,  210;  iii,  163. 
bhummattharawa,  iii,  278. 
bho^aniya,  i,  39. 
bho&g-ayagu,  ii,  89. 

makaradantaka,  iii,  68. 
makasaku/ika,  iii,  102. 
ma^^ava/aka,  iii,  145. 
ma^g-aru,  ii,  35. 
ma#£a,  iii,  278. 
maw^uka,  ii,  140. 
ma^g-arika,  ii,  347. 
ma%u,  ii,  140. 
maw^ala,  ii,  209. 
maw^/alika,  iii,  107. 
mataka^ivara,  ii,  151. 
mattikadowika,  iii,  107. 
maddavina,  iii,  143. 
madhusitthaka,  iii,  92. 
manaw,  i,  254. 
mantha,  i,  39. 
mandamukhi,  i,  130. 
marumba,  iii,  109. 
mallaka,  iii,  68. 
mallamu/^ika,  iii,  66. 
ma/orika,  iii,  117. 
masaraka,  iii,  164. 
mahanama,  ii,  14. 
maharahga,  ii,  14. 
mahaseda,  ii,  56. 
Mahi,  ii,  25. 

matika,  i,  273  ;  ii,  157  ;  iii,  2, 
masakarupa,  iii,  80. 
migabhuta,  iii,  232. 
mi^anta,  iii,  85. 
i,  iii,  163. 


missaka,  ii,  432. 
mukhamattika,  iii,  107. 
muttaharitaka,  ii,  60. 
mew^avisawabandhika,  ii,  15. 
mokkha/^ika,  ii,  184. 
moghasuttaka,  iii,  94. 
mo/^a,  ii,  132. 
moragu,  ii,  35. 

yathadhammo,  i,  203. 
yantaka,  iii,  162. 
yagu,  ii,  89. 

ra^anapakka,  ii,  49. 
ratanasammata,  i,  53. 
rupa,  i,  201. 
rupiya&££a^aka,  i,  27. 
ruhati,  ii,  414. 
ropeti,  iii,  334. 

la/^ivana,  i,  136. 
lugg-ati,  iii,  in. 
luka,  ii,  16. 
lekha,  iii,  78. 
lesakappa,  iii,  200. 
Iowa,  ii,  48. 
loma,  ii,  339. 

vagga,  iii,  27. 
vagguli,  iii,  163. 
va^anapatha,  iii,  324. 
va^apaduka,  ii,  24. 
va/awsaka,  ii,  347. 
vatti,  iii,  341. 
vawta,  ii,  347. 
vatthikamma,  ii,  80. 
varaha/iii,  261. 
vallika,  iii,  69. 
vassupanayika,  i,  xxxvii. 
vatapana,  iii,  162. 
vatamaw^/alika,  iii,  85. 
Vamaka,  ii,  130. 
varaka,  iii,  113. 
vaha,  ii,  13. 

vikawwa,  ii,  230 ;  iii,  92. 
vikappana,  i,  45. 
vikala,  {,53. 
vikasika,  ii,  59. 
vigayha,  iii,  68. 
vi&fc^ikalika,  ii,  16. 
vinnu,  i,  33. 
vidha,  iii,  143. 
vidhutika,  ii,  347. 
vinandhana,  iii,  94. 
vinayapamokkha,  i,  xiii. 
vinayavatthu,  iii,  411. 


INDEX  OF    PALI    WORDS   IN  THE    NOTES. 


439 


vinidhaya,  iii,  269. 
vineyya,  iii,  183. 
vipa^ataya,  iii,  36. 
vipariwata,  i,  7. 
vipateti,  iii,  90. 
vippakata,  iii,  214. 
vibbhamati,  i,  275. 
vibhahga,  ii,  325. 
viva/ta,  ii,  209. 
visibbana,  i,  44. 
visesaka,  iii,  342. 
visesadhigama,  iii,  263. 
vissara,  iii,  273. 
vihara,  ii,  386. 
vihesaka,  i,  33. 
vina,  ii,  8. 

vuddhapabba^-ita,  ii,  140. 
vupakaseti,  i,  161. 
vokkamma,  iii,  285. 
vodaka,  iii,  84. 
vewi,  iii,  341. 
vedika,  iii,  162. 
veyyayika,  iii,  185. 
ve/uriya,  iii,  82. 
vyabadheti,  iii,  235. 

sawvelliya,  iii,  348. 
sawsarawaki/ika,  iii,  176. 
sawharati,  iii,  168. 
sagu«a,  i,  i55-_ 
sawka&£>6ika,  iii,  351. 
sawkassara,  iii,  300. 
sawkapayati,  i,  298. 
sawketa,  ii,  234. 
sarikhanabhi,  ii,  51. 
sawkhara,  i,  76. 
sawgiti,  iii,  355. 
sawghad,  ii,  212. 
sawzgha/ipallatthika,  iii,  12. 
sawghadisesa,  i,  7. 
sannatti,  iii,  257. 
saWasa,  iii,  140. 
satavallika,  iii,  145. 
sati,  i,  119. 

sativepullappatta,  iii,  16. 
sattanga,  iii,  165. 
sattalukha,  ii,  209. 
satthaharaka,  i,  4  seq. 
satthu,  iii,  92. 
santaruttara,  i,  21 ;  ii,  233. 
sannidhikata,  ii,  154. 
sapadana,  i,  63. 
sabhog-ana,  i,  41. 
samawuddesa,  i,  48. 
samatittika,  i,  62  ;  ii,  104. 
samanubhasati,  i,  n. 


samasupaka,  i,  62. 
samukase,  i,  xxvi. 
samuddaphewaka,  iii,  131. 
samodhana,  ii,  405,  409. 
sampavareti,  i,  no. 
sambharaseda,  ii,  56. 
sambhinna,  ii,  145. 
sambhu«ati,  ii,  159. 
sammukha,  ii,  332. 
sammukhavinaya,  iii,  3. 
sammosa,  iii,  87. 
say  ana,  iii,  279. 
sarakutti,  iii,  72. 
sarati,  iii,  14. 
sarabhaMa,  iii,  73. 
saravaka,  iii,  108. 
saritaka,  iii,  92. 
saritasarita,  iii,  26. 
saritasipadka,  iii,  92. 
salaka,  iii,  162. 
salakabhatta,  iii,  220  seq. 
salakodhaniya,  iii,  53. 
sava/^aniya,  ii,  338,  386. 
sahadhammikaw,  i,  12. 
Sahampati,  i,  86. 
sadya,  iii,  223. 
Sawavasi,  iii,  394. 
saradika,  ii,  41. 
sarawiya,  ii,  364. 
saloka,  iii,  343. 
savasesa,  ii,  316;  iii,  35. 
sasapaku^a,  iii,  171. 
sikkhasag-iva,  i,  4. 
sitthatelaka,  iii,  171. 
sindhava,  ii,  48. 
siva/ika,  ii,  47. 
sivikagabbha,  iii,  173. 
siveyyaka,  ii,  190. 
sitalo/i,  ii,  60. 
sila,  i,  184. 
sukha,  ii,  224. 
sugata.  i,  54  seq. 
sugatavidatthi,  i,  8. 
su««agara,  ii,  101. 
sutta,  i,  xxix. 
suttadhara,  i,  xxviii. 
suttanta,  i,  xxix  seq. 
suttalukha,  ii,  209,  230. 
suttavibhanga,  i,  xxix  seq. 
suddhaka,  ii,  433. 
suddhanta,  ii,  417. 
suppavayita,  i,  28. 
sukarantaka,  iii,  143. 
suM,  iii,  97. 
su/^ika,  iii,  106,  162. 
sMna/ika,  iii,  91. 


44°  VINAYA    TEXTS. 


sekha,  i,  185  ;  ii,  138.  hatthavikara,  i,  326. 

sekhasammata,  i,  57.  hatthavilaiighaka,  i,  326. 

setthi,  i,  102.  hatthinakhaka,  iii,  208. 

seda,  ii,  56.  hatthisoWaka,  iii,  145. 

senesika,  ii,  42.  hammiya,  i,  174. 

seyyagga,  iii,  202.  hammiyagabbha,  iii,  173. 

sotapattiphala,  iii,  230.  haritaka,  ii,  60. 

sobhawa,  iii,  143.  haritakapawzika,  iii,  343. 

hintala,  ii,  23. 

hatthabhitti,  iii,  169.  huhuhka^atika,  i,  79. 

hatthavattaka,  ii,  27.  hetu,  i,  146. 


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SACRED  BOOKS  OF  THE  EAST 

TRANSLATED    BY 

VARIOUS    ORIENTAL   SCHOLARS 

AND   EDITED   BY 

F.      MAX      MULLER 

d  with  the  sanction  and  co-o± 
State  for  India  in  Council. 


REPORT  presented   to  the  ACA.DEMIE   DES   INSCRIPTIONS,  May  11, 
1883,  by  M.   ERNEST   RENAN. 

*  M.   Renan    presente    trois    nouveatix  une  seconde,  dont  1'interet  historique  et 

volumes    de    la    grande    collection    des  religieux  ne  sera  pas  moindre.     M.  Max 

"  Livres    sacres    de    1'Orient  "    (Sacred  Miiller  a  su  se  procurer  la  collaboration 

Books  of  the  East),  que  dirige  a  Oxford,  des  savans  les  plus  eminens  d'  Europe  et 

avec  une  si  vaste  erudition  et  une  critique  d'Asie.     L'Universite  d'Oxford,  que  cette 

si  sure,  le  savant  associe  de  1'Academie  grande  publication  honore  au  plus  haut 

des  Inscriptions,  M.  Max  Miiller.  ...  La  degre,  doit  tenir  a  continuer  dans  les  plus 

premiere  serie  de  ce  beau  recueil,  com-  larges  proportions  une  oeuvre  aussi  philo- 

posee  de  24  volumes,  est  presque  achevee.  sophiquement     con9ue    que    savamment 

M.  Max  Miiller  se  propose  d'en  publier  executee.' 

EXTRACT  from  the  QUARTERLY  REVIEW. 

'  We  rejoice  to  notice   that    a  second  great  edition  of  the  Rig-  Veda,  can  corn- 

series  of  these  translations  has  been  an-  pare  in  importance  or  in  usefulness  with 

nounced  and  has  actually  begun  to  appear.  this   English   translation   of  the   Sacred 

The  stones,  at  least,  out  of  which  a  stately  Books  of  the  East,  which  has  been  devised 

edifice  may  hereafter  arise,  are  here  being  by  his  foresight,  successfully  brought  so 

brought  together.     Prof.  Max  Miiller  has  far    by   his    persuasive    and    organising 

deserved  well  of  scientific  history.     Not  power,  and  will,  we  trust,  by  the  assist- 

a  few  minds  owe  to  his  enticing  words  ance  of  the  distinguished  scholars  he  has 

their   first  attraction   to   this   branch  of  gathered  round  him,  be  carried  in  due 

study.     But  no  work  of  his,  not  even  the  time  to  a  happy  completion.' 

Professor  E.  HARDY,  Inaugural  Lecture  in  the  University  of  Freiburg*,  1887. 

'  Die   allgemeine   vergleichende   Reli-  internationalen    Orientalistencongress    in 

gionswissenschaft  datirt  von  jenem  gross-  London   der   Grundstein   gelegt   worden 

artigen,  in  seiner  Art  einzig  dastehenden  war,  die  Ub'ersetzung  der  heiligcn  Bucher 

Unternehmen,  zu  welchem  auf  Anregung  des   Ostens  '    (the  Sacred  Books   of  the 

Max  Mullers  im  Jahre    1874   au^  dem  East}. 


AT    THE    CLARENDON    PRESS 
LONDON  :    HENRY  FROWDE 

OXFORD     UNIVERSITY    PRESS     WAREHOUSE,     AMEN     CORNER,     E.G. 


SACRED  BOOKS  OF  THE  EAST 


FIRST   SERIES. 


VOL.  I.     The  Upanishads. 

Translated  by  F.  MAX  MULLER.     Part  I.     The  -Odndogya- 

upanishad,  The  Talavakara-upanishad,  The  Aitareya-ara^yaka, 
The  Kaushitaki-brahmawa-upanishad,  and  The  Va^asaneyi- 
sawhita-upanishad.  8vo.,  cloth,  IDS.  6d. 

The  Upanishads  contain  the  philosophy  of  the  Veda.  They  have 
become  the  foundation  of  the  later  Veddnta  doctrines,  and  indirectly 
of  Buddhism.  Schopenhauer,  speaking  of  the  Upanishads,  says  : 
'  In  the  whole  world  there  is  no  study  so  beneficial  and  so  elevating 
as  that  of  the  Upanishads.  It  has  been  the  solace  of  my  life,  it  will 
be  the  solace  of  my  death' 

[See  also  Vol.  XV.] 

VOL.  II.     The  Sacred  Laws  of  the  Aryas, 

As  taught  in  the  Schools  of  Apastamba,  Gautama,  V&sish/fta, 
and  Baudhayana.  Translated  by  GEORG  BUHLER.  Part  I. 
Apastamba  and  Gautama.  8vo.,  cloth,  los.  6d. 

The  Sacred  Laws  of  the  Aryas  contain  the  original  treatises  on 
which  the  Laws  of  Manu  and  other  lawgivers  were  founded. 
[See  also  Vol.  XIV.] 

VOL.  III.    The  Sacred  Books  of  China. 

The  Texts  of  Confucianism.  Translated  by  JAMES  LEGGE. 
Part  I.  The  Shu  King,  The  Religious  Portions  of  the  Shih 
King,  and  The  Hsiao  King.  8vo.,  cloth,  12^.  6d. 

Confucius  was  a  collector  of  ancient  traditions,  not  the  founder  of 
a  new  religion.     As  he  lived  in  the  sixth  and  fifth  centuries  B.  C. 
his  works  are  of  unique  interest  for  the  study  of  Ethology. 
[See  also  Vols.  XVI,  XXVII,  and  XXVIII.] 

VOL.  IV.    The  Zend-Avesta. 

Translated  by  JAMES  DARMESTETER.  Part  I.  The  Vendidad. 
8vo.,  cloth,  IQS.  6d. 

The  Zend-Avesta  contains  the  relics  of  what  was  the  religion  of 
Cyrus,  Darius,  and  Xerxes •,  and,  but  for  the  battle  of  Marathon, 


EDITED  BY  F.  MAX  MULLER. 


might  have  become  the  religion  of  Europe.  It  forms  to  the  present 
day  the  sacred  book  of  the  Par  sis,  the  so-called  fire-iuorshippers. 
Two  more  volumes  will  complete  the  translation  of  all  that  is  left  us 
of  Zoroaster  s  religion. 

[See  also  Vols.  XXIII  and  XXXI.] 

VOL.  V.     Pahlavi  Texts. 

Translated  by  E.  W.  WEST.     Part  I.    The  Bundahij,  Bahman 
Ya>rt,  and  Shayast  la-shayast.     8vo.,  cloth,  1 26*.  6d. 
The  Pahlavi  Texts  comprise  the  theological  literature  of  the  revival 
of  Zoroaster' s  religion,  beginning  with  the  Sassanian  dynasty.    They 
are  important  for  a  study  of  Gnosticism. 

VOLS.  VI  AND  IX.     The  Qur'an. 

Parts  I  and  II.  Translated  by  E.  H.  PALMER.  8vo., cloth,  2is. 
This  translation,  carried  out  according  to  his  own  peculiar  views 
of  the  origin  of  the  Qur'an,  was  the  last  great  work  ofE.  H.  P  aimer  ^ 
before  he  was  murdered  in  Egypt. 

VOL.  VII.     The  Institutes  of  Vishnu. 

Translated  by  JULIUS  JOLLY.     8vo.,  cloth,  IQJ.  6d. 

A  collection  of  legal  aphorisms,  closely  connected  with  one  of  the 
oldest  Vedic  schools,  the  KaMas,  but  considerably  added  to  in  later 
time.  Of  importance  for  a  critical  sttidy  of  the  Laws  of  Manu. 

VOL.  VIII.    The  Bhagavadgita,  with  The  Sanatsu^atlya, 
and  The  Anugita. 

Translated   by   KA~SHINATH    TRIMBAK    TELANG.      8vo.,   cloth, 
10.9.  6d. 

The  earliest  philosophical  and  religious  poem  of  India.  It  has  been 
paraphrased  in  Arnold's  'Song  Celestial? 

VOL.  X.    The  Dhammapada, 

Translated  from  Pali  by  F.  MAX  MULLER  ;  and 

The  Sutta-Nipata, 

Translated  from  Pali  by  V.  FAUSBOLL  ;  being  Canonical  Books 

of  the  Buddhists.     8vo.,  cloth,  los.  6d. 

The  Dhammapada  contains  the  quintessence  of  Buddhist  morality 
The  Sutta-Nipdta  gives  the  authentic  teaching  of  Buddha  on  some 
of  the  fundamental  principles  of  religion. 


SACRED  BOOKS  OF  THE  EAST : 


VOL.  XI.     Buddhist  Suttas. 

Translated  from  Pali  by  T.  W.  RHYS  DAVIDS,     i.  The  Maria" - 
parinibbana    Suttanta ;      2.    The    Dhamma-/£akka-ppavattana 
Sutta.     3.  The  Tevi^a  Suttanta;    4.  The  Akarikheyya  Sutta; 
5.  The  Aetokhila  Sutta;    6.  The  Maha-sudassana  Suttanta; 
7.  The  Sabbasava  Sutta.     8vo.,  cloth,  IQS.  6d. 
A  collection  of  the  most  important  religious,  moral,  and  philosophical 
discourses  taken  from  the  sacred  canon  of  the  Buddhists. 

VOL.  XII.     The  .5atapatha-Brahma;za,  according  to  the 
Text  of  the  Madhyandina  School. 

Translated  by  JULIUS  EGGELING.     Part  I.    Books  I   and   II. 

8vo.,  cloth,  \2S.  6d. 

A   minute  account  of  the  sacrificial  ceremonies  of  the   Vedic  age. 
It  contains  the  earliest  account  of  the  Deluge  in  India. 
[See  also  Vol.  XXVL] 

VOL.  XIII.    Vinaya  Texts. 

Translated  from  the  Pali  by  T.  W.  RHYS  DAVIDS  and  HERMANN 
OLDENBERG.  Parti.  The  Patimokkha.  The Mahavagga, I-IV. 
8vo.,  cloth,  IDS.  6d. 

The  Vinaya  Texts  give  for  the  first  time  a  translation  of  the  moral 
code  of  the  Buddhist  religion  as  settled  in  the  third  century  B.C. 
[See  also  Vols.  XVII  and  XX.] 

VOL.  XIV.    The  Sacred  Laws  of  the  Aryas, 

As  taught  in  the  Schools  of  Apastamba,  Gautama,  Vasish//$a, 
and  Baudhayana.  Translated  by  GEORG  BUHLER.  Part  II. 
VasishMa  and  Baudhayana.  8vo.,  cloth,  IQS.  6d. 

VOL.  XV.     The  Upanishads. 

Translated  by  F.  MAX  MULLER.  Part  II.  The  Ka/^a-upanishad, 
The  Mu>fc/aka-upanishad,  The  Taittiriyaka-upanishad,  The 
Brzliadarawyaka-upanishad,  The  *$Veta.rvatara-upanishad,  The 
Pra-sv/a-upanishad,  and  The  Maitrayawa-brahmawa-upanishad. 
8vo.,  cloth,  loj.  6d. 

VOL.  XVI.    The  Sacred  Books  of  China. 

The  Texts  of  Confucianism.  Translated  by  JAMES  LEGGE. 
Part  II.  The  Yi  King.  8vo.,  cloth,  IQS.  6d. 

VOL.  XVII.    Vinaya  Texts. 

Translated  from  the  Pali  by  T.  W.  RHYS  DAVIDS  and  HERMANN 
OLDENBERG.  Part  II.  The  Mahavagga,  V-X.  The  ^Tullavagga, 
I-III.  8vo.,  cloth,  IQS.  6d. 


EDITED  BY  F.  MAX  MULLER. 


VOL.  XVIII.     Pahlavi  Texts. 

Translated  by  E.  W.  WEST.  Part  II.  The  Da^istan-i  Dinik 
and  The  Epistles  of  Manu^ihar.  8vo.,  cloth,  \zs.  6d. 

VOL.  XIX.    The  Fo-sho-hing-tsan-king. 

A  Life  of  Buddha  by  Ajvaghosha  Bodhisattva,  translated  from 
Sanskrit  into  Chinese  by  Dharmaraksha,  A.D.  420,  and  from 
Chinese  into  English  by  SAMUEL  BEAL.  8vo.,  cloth,  los.  6d. 

This  life  of  Buddha  was  translated  from  Sanskrit  into  Chinese, 
A.D.  420.  //  contains  many  legends,  some  of  which  show  a  certain 
similarity  to  the  Evangelium  infantiae,  etc. 

VOL.  XX.    Vinaya  Texts. 

Translated  from  the  Pali  by  T.  W.  RHYS  DAVIDS  and  HERMANN 
OLDENBERG.  Part  III.  The  -ffullavagga,  IV-XII.  8vo.,  cloth, 
los.  6d. 

VOL.  XXI.     The  Saddharma-pu^arika  ;  or,  The  Lotus 
of  the  True  Law. 

Translated  by  H.  KERN.     8vo.,  cloth,  1 25.  6d. 

1  The  Lotus  of  the  true  Law?  a  canonical  book  of  the  Northern 
Buddhists,  translated  from  Sanskrit.  There  is  a  Chinese  transla- 
tion of  this  book  which  was  finished  as  early  as  the  year  286  A.D. 

VOL.  XXII.     Gaina-Sutras. 

Translated  from  Prakrit  by  HERMANN  JACOBI.  Part  I.  The 
A/£arariga- Sutra  and  The  Kalpa- Sutra.  8vo.,  cloth,  IQS.  6d. 

The  religion  of  the  Gainas  was  founded  by  a  contemporary  of  Buddha. 
It  still  counts  numerous  adherents  in  India,  while  there  are  no 
Buddhists  left  in  India  proper. 

VOL.  XXIII.    The  Zend-Avesta. 

Translated  by  JAMES  DARMESTETER.  Part  II.  The  Sirozahs, 
Yajts,  and  Nyayu.  8vo.,  cloth,  IQJ.  6d. 

VOL.  XXIV.     Pahlavi  Texts. 

Translated  by  E.  W.  WEST.  Part  III.  Dina-i  Mainog-i 
Khira^/,  Sikand-gumanik  Vi^ar,  and  Sad  Dar.  8vo.,  cloth, 
i  os.  6d. 


SACRED  BOOKS  OF  THE  EAST. 


SECOND   SERIES. 


VOL.  xxv.    Manu. 

Translated  by  GEORG  BUHLER.     8vo.,  cloth,  2is. 

This  translation  is  founded  on  that  of  Sir  William  Jones,  which  has  been 
carefully  revised  and  corrected  with  the  help  of  seven  native  Commentaries. 
An  Appendix  contains  all  the  quotations  from  Manu  which  are  found  in  the 
Hindu  Law-books,  translated  for  the  use  of  the  Law  Courts  in  India. 
Another  Appendix  gives  a  synopsis  of  parallel  passages  from  the  six 
Dharma-sutras,  the  other  Smr/tis,  the  Upanishads,  the  Mahabharata,  etc. 

VOL.  XXVI.     The  6atapatha-Brahma^a. 

Translated  by  JULIUS  EGGELING.  Part  II.  Books  III  and  IV. 
8vo.,  cloth,  I2S.  6d. 

VOLS.   xxvii   AND    xxviii.     The  Sacred  Books  of 
China. 

The  Texts  of  Confucianism.  Translated  by  JAMES  LEGGE. 
Parts  III  and  IV.  The  Li  K\,  or  Collection  of  Treatises  on 
the  Rules  of  Propriety,  or  Ceremonial  Usages.  8vo.,  cloth, 
12s.  6d.  each. 

VOL.  XXIX.      The    Gr/hy a- Sutras,    Rules    of    Vedic 
Domestic   Ceremonies. 

Part  I.  -Sankhayana,  A^valayana,  Paraskara,  Khadira.  Trans- 
lated by  HERMANN  OLDENBERG.  8vo.,  cloth,  1 2s.  6d. 

These  rules  of  Domestic  Ceremonies  describe  the  home  life  of  the  ancient 
Aryas  with  a  completeness  and  accuracy  unmatched  in  any  other  literature. 
Some  of  these  rules  have  been  incorporated  in  the  ancient  Law-books. 

VOL.  XXX.    The  Grzhya-Sutras.  Part  II.  {InthePress^\ 

VOL.  XXXI.      The  Zend-Avesta. 

Part  III.  The  Yasna,  Visparad,  Afrinagan,  Gahs,  and 
Miscellaneous  Fragments.  Translated  by  L.  H.  MILLS.  8vo. 
cloth,  1 2 s.  6d. 

VOL.  XXXII.    Vedic  Hymns. 

Translated  by  F.  MAX  MULLER.    Part  I.     [In  the  Press.] 

VOL.  XXXIII.     The  Minor  Law-books. 

Translated  by  JULIUS  JOLLY.  Part  I.  Narada,  Bn'haspati. 
8vo.  cloth,  los.  6d. 


RECENT  ORIENTAL   WORKS. 


VOL.  XXXIV.     The  Vedanta  -  Sutras,  with    6ankara's 
Commentary. 

Translated  by  G.  THIBAUT.     {Immediately?^ 

VOL.  xxxv.     Milinda.     Translated   by  T.  W.    RHYS 

DAVIDS.     [In  the  Press.] 

VOL.  xxxix.    The  Sacred  Books  of  China. 

Tao  Teh  King.     Translated  by  JAMES  LEGGE.     [In  the  Press.] 

VOL.  XL.  The  Contents  of  the  Nasks,  as  stated  in 
the  Eighth  and  Ninth  Books  of  the  Dinkar</.  Translated  by 
E.  W.  WEST. 

***   The  Second  Series  will  consist  of  Twenty-four  Volumes  in  all. 


SOME  ORIENTAL  WORKS 

RECENTLY  PUBLISHED  BY  THE  CLARENDON  PRESS, 

A  Catalogue  of  the  Chinese  Translation  of  the  Biid- 
dhist  Tripi/aka,  the  Sacred  Canon  of  the  Buddhists 
In  China  and  Japan. 

Compiled  by  order  of  the  Secretary  of  State  for  India  by 
BUNYIU  NANJIO,   Priest  of  the  Temple,  Eastern  Hongwanzi, 
Japan;  Member  of  the  Royal  Asiatic  Society.     4to.,  32^.  6d. 
'An  immense  service  rendered  to  Oriental  scholarship.' — Satitrday  Review. 

Record  of  Buddhistic  Kingdoms  ;  being  an  Account  by 
the  Chinese  Monk  FA-HIEN  of  his  Travels  in  India  and  Ceylon 
(A.D.  399-414)  in  search  of  the  Buddhist  Books  of  Discipline. 
Translated  and  annotated,  with  a  Corean  recension  of  the 
Chinese  Text,  by  JAMES  LEGGE,  M.A.,  LL.D.  Crown  4to., 
boards,  IQS.  6d. 

Catalogue  of  the  Hebrew  Manuscripts  in  the  Bodleian 
Library  and  in  the  College  Libraries  of  Oxford. 

Compiled   by   AD.    NEUBAUER,   M.A.       With    40   Facsimiles. 
cloth,  5/.  5j. 

Also  separately : 

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RECENT  ORIENTAL    WORKS. 


gtnectrota   ©xomensia. 

ARYAN    SERIES. 

Buddhist  Texts  from  J  apan.  I.  Vafra/£/£/2edika  ;  The 
Diamond-  Cutter. 

Edited  by  F.  MAX  MULLER,  M.A.     Small  410.,  3^.  6d. 
One  of  the  most  famous  metaphysical  treatises  of  the  Mahayana  Buddhists. 

Buddhist  Texts  from  Japan.  II.  Sukhavati-Vyuha  : 
Description  of  Sukhdvati,  the  Land  of  Bliss. 

Edited  by  F.  MAX  MULLER,  M.A.,  and  BUNYIU  NANJIO.  With 
two  Appendices:  (i)  Text  and  Translation  of  Sanghavarman's 
Chinese  Version  of  the  Poetical  Portions  of  the  Sukhavati- 
Vyuha;  (2)  Sanskrit  Text  of  the  Smaller  Sukhavati-Vyuha. 
Small  4to.,  ^s.  6d. 

The  editio  princeps  of  the  Sacred  Book  of  one  of  the  largest  and  most 
influential  sects  of  Buddhism,  numbering  more  than  ten  millions  of  followers 
in  Japan  alone. 

Buddhist  Texts  from  Japan.  III.  The  Ancient  Palm- 
Leaves  containing  the  Pra^a-Paramita-Hrzdaya- 
Sutra  and  the  Ush^isha-Vi^aya-Dhara/zi. 

Edited  by  F.  MAX  MULLER,  M.A.,  and  BUNYIU  NANJIO,  M.A. 
With  an  Appendix  by  G.  BUHLER,  C.I.E.    With  many  Plates. 
Small  4to.,  los. 
Contains  facsimiles  of  the  oldest  Sanskrit  MS.  at  present  known. 

Dharma-Sawgraha,  an  Ancient  Collection  of  Buddhist 
Technical  Terms. 

Prepared  for  publication  by  KENJIU  KASAWARA,  a  Buddhist 
Priest  from  Japan,  and,  after  his  death,  edited  by  F.  MAX 
MULLER  and  H.  WENZEL.  Small  4to.,  ^s.  6d. 

Katayana's    Sarvanukrama/d   of   the  7v%veda. 

With  Extracts  from  Shae/gunmshya's  Commentary  entitled 
Vedarthadipika.  Edited  by  A.  A.  MACDONELL,  M.A.,  Ph,D. 
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