1. Now at that time the Blessed Buddha was staying at Râjagaha, in the Kalandaka
Nivâpa, in the Bamboo Grove.
Now at that time the venerable Dabba the Mallian, who had realised Arahatship
when he was seven years old, had entered into possession of every (spiritual
gift) which can be acquired by a disciple; there was nothing left that he ought
still to do, nothing left that he ought to gather up of the fruit of his past
labour 2. And when the venerable Dabba the Mallian had retired into solitude,
and was sunk in thought, the following consideration presented itself to his
mind: 'Arahatship had I
p. 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 Samgha?' And it occurred to the venerable Dabba the Mallian: 'It
would be a good thing for me to regulate the lodging-places for the Samgha, 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 presented itself to my mind (&c., as before, down to) It would be
a good thing for me to regulate the lodging-places for the Samgha, 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 Samgha, 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 Samgha, 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.
p. 6
'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 Samgha, saying,
'"Let the venerable Samgha hear me.
'"If it be convenient to the Samgha, let the Samgha appoint Dabba the Mallian as
regulator of lodging-places, and as apportioner of rations. '"This is the
resolution (ñatti).
'"Let the venerable Samgha hear me.
'"The Samgha appoints the venerable Dabba the Mallian as regulator of
lodging-places, and as apportioner of rations. Whosoever of the venerable ones
agrees that Dabba should be so appointed, let him remain silent; whosoever does
not agree, let him speak. The venerable Dabba is appointed by the Samgha as
regulator of the lodging-places, and as apportioner of rations. The Samgha
approves 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 together, thinking, 'They will be able to chant over the Suttantas
to one another.' For those Bhikkhus who were in charge of the Vinaya he
appointed a lodging-place together, thinking, 'They will be able to discuss the
Vinaya one with another.' For those Bhikkhus who were preachers of the Dhamma he
appointed a lodging-place together, thinking, 'They will be able to talk over
the Dhamma one with another.' For those Bhikkhus who were given to
p. 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 appoint us a lodging-place on the Vulture's Peak; may the
venerable one appoint us a lodging-place at the Robber's Cliff; may the
venerable one appoint us a lodging-place at the Black Rock on the Isigili Passa;
may the venerable one appoint us a lodging on the Vebhâra Passa; may the
venerable one appoint us a lodging-place in the Sattapanni Cave; may the
p. 8
venerable one appoint us a lodging-place in the mountain cave of the Snake's
Pool in Sîta's Wood; may the venerable one appoint us a lodging-place in the
Gomata Grotto; may the venerable one appoint us a lodging-place in the cave of
the Tinduka Tree; may the venerable one appoint us a lodging-place at the Tapoda
Ghât; may the venerable one appoint us a lodging-place in the Tapoda Ârâma; may
the venerable one appoint us a lodging-place in Gîvaka's Mango Grove; may the
venerable one appoint us a lodging-place in the deer-park at Maddakukkhi.'
And the venerable Dabba the Mallian would burst into flame, and walk on in front
of them with his finger burning, and they by the light thereof would follow
close upon the venerable Dabba the Mallian. And the venerable Dabba the Mallian
would appoint them a lodging-place, saying, 'This is the couch, and this the
stool, and this the mat, and this the pillow, and this the privy place, and this
the drinking-water 1, and this the water for washing, and this the staff 2, and
this the form of (the result of) the consultation of the Samgha 3, that at such
and such a time are you to enter thereon, and at such and such a time are you to
depart therefrom 4.' And when the
p. 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 Bhummagaka 1
had been but recently received into the Samgha, and were wanting in merit, and
such among the lodging-places appertaining to the Samgha as were inferior fell
to their lot, and the inferior rations 2.
Now at that time the people of Râgagaha 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 Bhummagaka they used to give an
ordinary gift according to their ability, to wit, scraps of food and sour gruel
with it 5.
p. 10
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, Sirs; 'We had ghee, we had oil, we had dainty
bits.'
The Bhikkhus who were followers of Mettiya and Bhummagaka replied: 'We got
nothing at all, Sirs; just an ordinary gift such as they could manage, scraps of
food, and sour gruel with it.'
6. Now at that time a certain householder, possessed of good food 1, used to
give a perpetual alms to the Samgha, 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
Bhummagaka had been fixed for the morrow at the house of this prosperous
householder. 'And the prosperous householder went to the Ârâma 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
p. 11
religious discourse, he said to the venerable Dabba the Mallian: 'For whom, Sir,
has the meal been appointed to-morrow at our house?'
'The meal has been appointed, my friend, at your house to-morrow for those
Bhikkhus who are followers of Mettiya and Bhummagaka.'
Then the prosperous householder was ill-pleased, thinking, 'How can bad Bhikkhus
enjoy themselves at our house?' And going home he gave command to the
slave-girl: 'For those who come to-morrow for the meal, spread out the mats in
the entrance hall 1, and serve them with scraps of food,, and with sour gruel
with it!'
'Even so, Sir!' said the slave-girl, accepting the word of the householder.
7. Then the Bhikkhus who were followers of Mettiya and Bhummagaka 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 Bhummagaka, 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
p. 12
of Mettiya and Bhummagaka 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 Bhummagaka thought: 'For a
certainty the meal cannot yet be ready, since we are told to take our seats in
the entrance.'
Then the slave-girl coming up with scraps of food, and sour gruel with it, said
to them, 'Eat, Sirs!'
'We, sister, are of those for whom perpetual meals are provided.'
'I know, Sirs, that you are so. But only yesterday I received command from the
householder that for them who should come to-morrow for the meal I was to spread
out the mats in the entrance hall, and serve them with scraps of food, and some
gruel with it. Eat, Sirs!'
Then the Bhikkhus who were followers of Mettiya and Bhummagaka thought: 'It was
yesterday that the householder, the prosperous one, came to the Ârâma to visit
Dabba the Mallian. For a certainty the householder must have been set against us
by Dabba the Mallian.' And through sorrow thereat they ate uneasily. And the
Bhikkhus who were followers of Mettiya and Bhummagaka, when they had finished
their meal, returned from the receipt of alms, went to the Ârâma, and laid aside
their bowls and their robes, and sat down outside the porch of the Ârâma,
squatting against their waist cloths 1,
p. 13
silent, and ashamed, with fallen hearts 1, and sunken faces, moody, and
bewildered 2.
8. Now the Bhikkhunî Mettiyâ came up to the place where the Bhikkhus who were
followers of Mettiya and Bhummagaka were: and when she had come there she said
to them: 'My salutation to you, Sirs 3!'
When she had so said the Bhikkhus who were followers of Mettiya and Bhummagaka
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 Bhummagaka 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?'
p. 14
'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 Bhikkhunî Mettiyâ, accepting the word of the
followers of Mettiya and Bhummagaka. 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 Samgha, and asked the venerable Dabba the Mallian:
'Are you conscious 1, Dabba, of having done such a thing as this Bhikkhunî
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.]
p. 15
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 Bhikkhunî Mettiyâ, and examine those Bhikkhus about it.' And so saying he
rose from his seat and entered into the Vihâra.
Then those Bhikkhus expelled the Bhikkhunî Mettiyâ. But the Bhikkhus who were
followers of Mettiya and Bhummagaka said to those Bhikkhus: 'Do not, Sirs, expel
the Bhikkhunî Mettiyâ. She has not committed any offence. She has been set on by
us with angry and bitter intentions of causing his fall.'
'What then, Sirs? is it you who are thus harassing the venerable Dabba the
Mallian with a groundless charge and breach of morality?'
'That is true, Sirs.'
Then those Bhikkhus who were moderate were indignant and annoyed and complained,
saying, 'How can these Bhikkhus the followers of Mettiya and Bhummagaka harass
the venerable Dabba the Mallian with a groundless charge of breach of
p. 16
morality?' And they told the matter to the Blessed One.
'Is this true, O Bhikkhus?'
'It is true, Lord.'
Then he rebuked them, and when he had delivered a religious discourse, he
addressed the Bhikkhus, and said:
Let then the Samgha grant to Dabba the Mallian, whose conscience in respect of
this matter is quite clear, the Proceeding for the consciously innocent 1.
10. 'And thus, O Bhikkhus, is it to be granted.
'Let that Dabba the Mallian go before the Samgha, and having arranged his robe
over one shoulder, let him bow down at the feet of the senior Bhikkhus; and
crouching down 2, let him stretch
p. 17
forth his hands with the palms joined together, and let him say, "These
Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, 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 (ñatti) before the Samgha. "Let the venerable Samgha hear me.
These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, 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 Samgha for the acquittal of those who are conscious of
innocence. If the time is convenient to the Samgha, let the Samgha accord to the
venerable Dabba the Mallian the acquittal of those who are conscious of
innocence. This is the resolution. Let the venerable Samgha hear me. These
Bhikkhus (&c., as before, down to) asks the Samgha for the acquittal of those
who are conscious of innocence. The Samgha 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 Samgha hear me. These Bhikkhus
(&c., as before, down to) let him speak. The acquittal of those who are
conscious of innocence has been
p. 18
granted by the Samgha to Dabba the Mallian. The Samgha approves thereof.
Therefore is it silent. Thus do I understand 1."'
11. 'There are five things which make a grant of acquittal to those who are
conscious of innocence to be according to law. The Bhikkhu must be innocent and
without offence, others must have censured him, he must ask the Samgha for
acquittal as being conscious of innocence, the Samgha must grant it, the Samgha
must be duly held and duly constituted. These, O Bhikkhus, are the five things
which make a grant of the acquittal of those who are conscious of innocence to
be according to law.'
Footnotes
4:1 The whole of the following story of Dabba down to the end of section 9
(except the last sentence) recurs in the Sutta-vibhaṅga as the Introductory
Story to the Eighth Samghâdisesa. The Samanta Pâsâdikâ 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-vibhaṅga.
The stupidity of Udâyi, who once supplanted Dabba the Mallian in the performance
of his duty as bhattuddesaka, forms the burthen of the Introductory Story to the
Gâtaka on 'the Measure of Rice' (No. 5 in the Gâtaka book; 'Buddhist Birth
Stories,' pp. 172 and following).
4:2 On this phrase compare Mahâvagga V, 1, 21, and the verses at V, 1, 27.
7:1 Ghâyino possibly used with the technical connotation of, being addicted to
the practice of the Four Ghâna meditations; but compare Mahâvagga I, 1, 3, 5, 7.
7:2 See the comment as quoted by H.O.
7:3 Compare the use of tegodhâtum samâpaggitvâ at Mahâvagga I, 15, 4.
7:4 Compare api ssu at Kullavagga I, 9, 1.
8:1 That paribhoganiyam does not mean drinking-water, as Childers renders it, is
clear from VIII, 1, 2, where it is implied that it is to be used for washing
feet. Our translation of Mahâvagga II, 20, 5 should be corrected accordingly.
8:2 Compare below, VIII, 6, 3.
8:3 Katika-santhânam. Compare Gâtaka I, 81, and Mahâvagga VIII, 32, and
Kullavagga VIII, 1, 2.
8:4 That this is the correct rendering of this otherwise doubtful p. 9 passage
is clear from the closing words of VIII, 1, 2, where most of these phrases
recur. In the text, for the last word nikkhipitabbam read nikkhamitabbam, as
pointed out in the note at p. 363 of the edition of the text.
9:1 These were two of the six leaders of the notorious Khabbaggiya Bhikkhus.
9:2 Compare the 22nd Nissaggiya.
9:3 Abhisamkhârikam; that is, a gift by the giving of which the donor expressly
wished that a particular result (as, for 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.
9:4 Uttaribhaṅgam. See the passages quoted in the note on Mahâvagga VI, 14, 3.
These three things are also mentioned together at VIII, 4, 4.
9:5 These expressions recur at Gâtaka I, 228. The Samanta Pâsâdikâ says merely
kanâgakan ti sakuntaka-bhattam. Bilaṅgadutiyan ti kañgika-dutiyam.
10:1 The Samanta Pâsâdikâ says simply kalyânam bhattam assâ ti kalyâna-bhattiko.
11:1 Kotthake, which means the battlemented gateway which formed the entrance to
an important house; and in which there was a room. See Gâtaka I, 227.
12:1 Samghâti-pallatthikâya. There is a misprint in the text (°ttikâya). On this
curious expression, see below, V, 28, 2.
13:1 Pattakkhandhâ, which the Samanta Pâsâdikâ explains by patitakkhandhâ.
Khandhâ here seems to mean 'faculties.' Compare the use of Dhammâ in a similar
connection at Mahâ-parinibbâna Sutta II, 32 = Mahâvagga V, 13, 9; and see
Buddhaghosa's commentary on that passage, quoted by Rh. D. in 'Buddhist Suttas
from the Pâli,' p. 36.
13:2 Appatibhânâ. Patibhânam is the rapid suggestion of an idea in a case of
doubt or difficulty, an illumination; so that patibhânako, the man of ready wit,
may be compared with upâya-kusalo, the man fertile in resource. 'Absent-minded'
would be an incorrect rendering; they had no idea what to think or do, and the
appearance of the nun on the scene (in the next paragraph) supplied the want.
Till then they hesitated, drifted.
13:3 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.
13:4 Agghupekkhati. Compare Gâtaka I, 147.
14:1 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.
15:1 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.'
15:2 Here the word used is abhigânâmi.
16:1 Dabbassa sati-vepulla-ppattassa sati-vinayam detu. The explanation of the
compound sati-vepulla-ppatto given by Childers, though it rests on so good an
authority as that of Vigesimha 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 (sarîto) 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 conjecturally rendered it. On this formal appeal to the conscience, or
memory (sati), of a Bhikkhu charged with an offence, or supposed to have
offended, see Kullavagga I, 2, and 5 at the end; and X, 20.
16:2 Ukkutikam nisîditvâ. 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 Pitakas as a posture of humility.
18:1 This section is repeated below, chap. 14, § 27, with the necessary
alterations for a general rule instead of a particular case.
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