1. Now at that time the Khabbaggiya 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, etc. . . . . told the Blessed One, etc. . . . . He
said to the Bhikkhus,
p. 297
[paragraph continues] 'No one, O Bhikkhus, is to [do so]. Whosoever does, shall
be guilty of a dukkata.
2. 'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in
respect of the hot bath-room 1, 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.
'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 entering. 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
p. 298
and is getting up out (of the water) is to make ay 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 described in V, 35, where see our note.]
=====================
11, 12, 13, and 14.
[These chapters simply repeat, word for word, Mahâvagga I, 25, 14-24; I, 26,
1-11; I, 32, 3; and I, 33 respectively.]
=====================
Here ends the Eighth Khandhaka, containing the Rules for Conduct.
Footnotes
297:1 Gantâghara, not simply bath-room, but room in which hot or steam baths
were taken. Most of the following expressions occur in Mahâvagga I, 25, 12, or
above at V, 14, 3.
Showing posts with label eighth khandhaka. Show all posts
Showing posts with label eighth khandhaka. Show all posts
Sunday, March 27, 2011
Cullavagga - Eighth Khandhaka: Chapter 7
1. Now at that time a number of Bhikkhus carried on robe-making in the open air.
The Khabbaggiya Bhikkhus beat their bedding to get
p. 295
the dust out in the open space 1 to windward of them, and covered the Bhikkhus
(who were at work) with dust.
The moderate Bhikkhus murmured, etc. . . . . told the Blessed One, etc. . . . .
and he said to the Bhikkhus:
'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 themselves in
respect thereof.
2. 'In whatever Vihâra he is staying, if that Vihâra is dirty, he should, if he
can, make it clean. When cleaning the Vihâra, 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, 1, 2, down to the end] 2.
'He should not beat the bedding to get the dust out close to the Bhikkhus, or to
the Vihâra, or to the drinking-water, or to the water for washing, or in the
open space (in front of the Vihâra) to wind-ward of it or the Bhikkhus, but to
leeward.
p. 296
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 Vihâra with an older (Bhikkhu), no recitation
should be given, nor examination held, nor exhortation made, nor Dhamma spoken 1
(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 Kaṅkama 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 themselves
therein.'
Footnotes
295:1 Aṅgana. This is not 'courtyard,' as Childers renders it, but a part of the
Ârâma, immediately in front of the hut or Vihâra, 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
doubtful. Compare the Gâtaka book, I, 124, 151, 421; II, 249, 250, 345.
Ekaṅganam bhavati, at ibid. I, 53, 12, is to become one open space, as ekaṅganam
karoti at II, 357, is to clear a forest, and turn it into an open space.
295:2 The order is slightly different, but all the details are the same. The
only addition is that in speaking of taking out the floor covetings, he is
directed to notice where they lay.
296:1 All the preceding expressions have occurred at Mahâvagga I, 26, 1; see
also 32, 1, and 38, 6.
The Khabbaggiya Bhikkhus beat their bedding to get
p. 295
the dust out in the open space 1 to windward of them, and covered the Bhikkhus
(who were at work) with dust.
The moderate Bhikkhus murmured, etc. . . . . told the Blessed One, etc. . . . .
and he said to the Bhikkhus:
'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 themselves in
respect thereof.
2. 'In whatever Vihâra he is staying, if that Vihâra is dirty, he should, if he
can, make it clean. When cleaning the Vihâra, 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, 1, 2, down to the end] 2.
'He should not beat the bedding to get the dust out close to the Bhikkhus, or to
the Vihâra, or to the drinking-water, or to the water for washing, or in the
open space (in front of the Vihâra) to wind-ward of it or the Bhikkhus, but to
leeward.
p. 296
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 Vihâra with an older (Bhikkhu), no recitation
should be given, nor examination held, nor exhortation made, nor Dhamma spoken 1
(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 Kaṅkama 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 themselves
therein.'
Footnotes
295:1 Aṅgana. This is not 'courtyard,' as Childers renders it, but a part of the
Ârâma, immediately in front of the hut or Vihâra, 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
doubtful. Compare the Gâtaka book, I, 124, 151, 421; II, 249, 250, 345.
Ekaṅganam bhavati, at ibid. I, 53, 12, is to become one open space, as ekaṅganam
karoti at II, 357, is to clear a forest, and turn it into an open space.
295:2 The order is slightly different, but all the details are the same. The
only addition is that in speaking of taking out the floor covetings, he is
directed to notice where they lay.
296:1 All the preceding expressions have occurred at Mahâvagga I, 26, 1; see
also 32, 1, and 38, 6.
Cullavagga - Eighth Khandhaka: Chapter 6
1: 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?'
p. 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 producing 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 connection,
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, according 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 bag 2, hang it over his shoulder, arrange, his upper robe
over his back (over both shoulders) 3, get on
p. 294
his sandals, put the utensils of wood and earthenware 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 down 1, 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 1, 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 head 2, 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.'
Footnotes
292:2 Arani-sahitam, on which Buddhaghosa merely says arani-sahite sati aggim
kâtum pi vattati. In the Gâtaka Commentary (I, 212, ed. Fausböll) we have the
phrase arani-sahitam nîharitvâ aggim karonti. At p. 34 of the Assalâyana Sutta
(ed. Pischel) we hear of there being an upper and lower stick to the arani; and
at p. 53 of the Milinda Pañha (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.
293:1 They are all repeated in the text.
293:2 Thavikâ. This is possibly one of the bags referred to in the permission
granted by Mahâvagga 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.)
293:3 Kîvaram khandhe katvâ: either in contradistinction to p. 294 ekamsam
kîvaram katvâ (on which question there is a great division among modern
Buddhists. Compare Rh. D.'s note on the Mahâ-parinibbâna Sutta VI, 47), or
possibly 'put it in a roll on his back.'
294:1 On this expression, see above, VIII, 1, 2.
294:2 See Mahâvagga VIII, 13, 1.
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?'
p. 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 producing 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 connection,
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, according 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 bag 2, hang it over his shoulder, arrange, his upper robe
over his back (over both shoulders) 3, get on
p. 294
his sandals, put the utensils of wood and earthenware 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 down 1, 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 1, 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 head 2, 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.'
Footnotes
292:2 Arani-sahitam, on which Buddhaghosa merely says arani-sahite sati aggim
kâtum pi vattati. In the Gâtaka Commentary (I, 212, ed. Fausböll) we have the
phrase arani-sahitam nîharitvâ aggim karonti. At p. 34 of the Assalâyana Sutta
(ed. Pischel) we hear of there being an upper and lower stick to the arani; and
at p. 53 of the Milinda Pañha (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.
293:1 They are all repeated in the text.
293:2 Thavikâ. This is possibly one of the bags referred to in the permission
granted by Mahâvagga 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.)
293:3 Kîvaram khandhe katvâ: either in contradistinction to p. 294 ekamsam
kîvaram katvâ (on which question there is a great division among modern
Buddhists. Compare Rh. D.'s note on the Mahâ-parinibbâna Sutta VI, 47), or
possibly 'put it in a roll on his back.'
294:1 On this expression, see above, VIII, 1, 2.
294:2 See Mahâvagga VIII, 13, 1.
Cullavagga - Eighth Khandhaka: Chapter 5
1. Now at that time Bhikkhus who were going on their rounds for alms did so with
their under garments 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, seeing his wife
in that position in the chamber, thought: 'My wife has been defiled by that
Bhikkhu.' And he seized him, and beat him.
p. 290
But the woman, being woke up by the noise, said to the man, 'Why, Sir, are you
beating this Bhikkhu?'
'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 Ârâma, told the matter to the Bhikkhus . . .
murmured . . . . told the Blessed One . . . . he said to the Bhikkhus:
'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 1 and 3, down to the end).
'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 (Samghâti) with his
left hand so as to disclose his bowl 1, take the bowl in both his hands,
p. 291
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, perceiving
that she seems willing to give.
'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).
13. '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
p. 292
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 1.
'This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going
their rounds for alms, which they are to observe therein.
Footnotes
290:1 The bowl is always carried by the left hand under the robe. On panâmeti,
see the note at V, 9, 5.
291:1 The following section is, word for word, parallel to Mahâvagga IV, I, 2-4.
291:2 Avakkâra-pâtî. We have had patiggaha used just above (VIII, 4, 4) in a
very similar sense and connection. The present word occurs also at Mahâvagga IV,
I, 2.
292:1 Vâkam bhindati. To break silence by speaking. See Mahâvagga IV, 1, 3,
where it makes good sense.
their under garments 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, seeing his wife
in that position in the chamber, thought: 'My wife has been defiled by that
Bhikkhu.' And he seized him, and beat him.
p. 290
But the woman, being woke up by the noise, said to the man, 'Why, Sir, are you
beating this Bhikkhu?'
'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 Ârâma, told the matter to the Bhikkhus . . .
murmured . . . . told the Blessed One . . . . he said to the Bhikkhus:
'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 1 and 3, down to the end).
'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 (Samghâti) with his
left hand so as to disclose his bowl 1, take the bowl in both his hands,
p. 291
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, perceiving
that she seems willing to give.
'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).
13. '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
p. 292
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 1.
'This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going
their rounds for alms, which they are to observe therein.
Footnotes
290:1 The bowl is always carried by the left hand under the robe. On panâmeti,
see the note at V, 9, 5.
291:1 The following section is, word for word, parallel to Mahâvagga IV, I, 2-4.
291:2 Avakkâra-pâtî. We have had patiggaha used just above (VIII, 4, 4) in a
very similar sense and connection. The present word occurs also at Mahâvagga IV,
I, 2.
292:1 Vâkam bhindati. To break silence by speaking. See Mahâvagga IV, 1, 3,
where it makes good sense.
Cullavagga - Eighth Khandhaka: Chapter 4
1. Now at that time the Bhikkhus did not give thanks in the place where a meal
was served. People murmured, etc.; the Bhikkhus heard, etc.; the Blessed One on
that occasion, etc. 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 Samgha with a meal had fallen to a
certain company 2; and the venerable Sâriputta was the senior (Bhikkhu in that)
Samgha. The Bhikkhus, thinking, 'The Blessed One has permitted the senior
Bhikkhu to return thanks in the place where a meal is served,' went away,
leaving the venerable Sâriputta alone. And the venerable Sâriputta gave thanks
to those people, and then came away alone.
The Blessed One saw the venerable Sâriputta coming from the distance; and on
seeing him, he said to him: 'Did the meal, then, Sâriputta, pass off well 3?'
p. 285
'The meal, Lord, passed off well. But the Bhikkhus 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 Bhikkhus, 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 next 1 (to the one who wants to go).'
2. Now at that time the Khabbaggiya 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 aside 2, 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
p. 286
[paragraph continues] (as mats) 1 they took their seats in the space between 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.
33. 'When time has been called in the Ârâma, 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 Bhikkhus 6. 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 without walking on his heels. And he is co take his
p. 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 1 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 splashing 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 up 3. And the senior
p. 288
[paragraph continues] Bhikkhu is not to begin to eat until the boiled rice has
been served out to all.
15. '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 condiment with the rice, desiring to
make it nicer; and without asking for either rice or curry for the Bhikkhu'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.
p. 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 walking on his heels.
'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.
Footnotes
284:1 For the passages here implied, see I, 1, 2, 3.
284:2 Aññatarassa pûgassa. This sentence has already occurred at V, 5, 2.
284:3 On this use of iddho, compare ovâdo iddho in the Bhikkhunî-vibhaṅga,
Pâkittiya LVI.
285:1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1.
Ânantarikam in the text (with long â) is a misprint.
285:2 Vokkamma, which is not, as Childers supposes, equal to okkamma with
euphonic v, but to vyavakramya or vyutkramya.
285:3 Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but
in the sense in which it is used in the 16th and 43rd Pâkittiyas, in both which
passages it is explained by the Old Commentary by anupavisitvâ. This clause and
the next occur also at Mahâvagga I, 25, 13.
286:1 Samghâtim ottharitvâ. This use of the Samghâti is referred to at Gâtaka I,
212, and above, I, 13, 2.
286:2 Antaraghare. See Sekhiyas 3-26, repeated in the next section. 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.
286:3 The following section repeats the Sekhiyas, Nos. 3-26, where see further
notes. Much of it recurs below in VIII, 5, 2.
286:4 Sagunam katvâ. Compare Mahâvagga I, 25, 9.
286:5 Ganthikam. 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.
286:6 The following sentence is repeated, word for word, below, § 6.
287:1 Patiggahe. See the note on V, 10, 3. Avakkâra-pâtî, at Mahâvagga IV, 1, 2
= Kullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole
of this paragraph is repeated below, § 6.
287:2 Uttaribhaṅgam. See the note on VI, 4, I.
287:3 On the expressions in this sentence, compare the notes on Sekhiyas 27-32.
288:1 This paragraph repeats Sekhiyas 31-55, where see our notes.
288:2 This is the 57th Sekhiya.
was served. People murmured, etc.; the Bhikkhus heard, etc.; the Blessed One on
that occasion, etc. 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 Samgha with a meal had fallen to a
certain company 2; and the venerable Sâriputta was the senior (Bhikkhu in that)
Samgha. The Bhikkhus, thinking, 'The Blessed One has permitted the senior
Bhikkhu to return thanks in the place where a meal is served,' went away,
leaving the venerable Sâriputta alone. And the venerable Sâriputta gave thanks
to those people, and then came away alone.
The Blessed One saw the venerable Sâriputta coming from the distance; and on
seeing him, he said to him: 'Did the meal, then, Sâriputta, pass off well 3?'
p. 285
'The meal, Lord, passed off well. But the Bhikkhus 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 Bhikkhus, 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 next 1 (to the one who wants to go).'
2. Now at that time the Khabbaggiya 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 aside 2, 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
p. 286
[paragraph continues] (as mats) 1 they took their seats in the space between 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.
33. 'When time has been called in the Ârâma, 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 Bhikkhus 6. 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 without walking on his heels. And he is co take his
p. 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 1 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 splashing 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 up 3. And the senior
p. 288
[paragraph continues] Bhikkhu is not to begin to eat until the boiled rice has
been served out to all.
15. '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 condiment with the rice, desiring to
make it nicer; and without asking for either rice or curry for the Bhikkhu'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.
p. 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 walking on his heels.
'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.
Footnotes
284:1 For the passages here implied, see I, 1, 2, 3.
284:2 Aññatarassa pûgassa. This sentence has already occurred at V, 5, 2.
284:3 On this use of iddho, compare ovâdo iddho in the Bhikkhunî-vibhaṅga,
Pâkittiya LVI.
285:1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1.
Ânantarikam in the text (with long â) is a misprint.
285:2 Vokkamma, which is not, as Childers supposes, equal to okkamma with
euphonic v, but to vyavakramya or vyutkramya.
285:3 Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but
in the sense in which it is used in the 16th and 43rd Pâkittiyas, in both which
passages it is explained by the Old Commentary by anupavisitvâ. This clause and
the next occur also at Mahâvagga I, 25, 13.
286:1 Samghâtim ottharitvâ. This use of the Samghâti is referred to at Gâtaka I,
212, and above, I, 13, 2.
286:2 Antaraghare. See Sekhiyas 3-26, repeated in the next section. 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.
286:3 The following section repeats the Sekhiyas, Nos. 3-26, where see further
notes. Much of it recurs below in VIII, 5, 2.
286:4 Sagunam katvâ. Compare Mahâvagga I, 25, 9.
286:5 Ganthikam. 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.
286:6 The following sentence is repeated, word for word, below, § 6.
287:1 Patiggahe. See the note on V, 10, 3. Avakkâra-pâtî, at Mahâvagga IV, 1, 2
= Kullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole
of this paragraph is repeated below, § 6.
287:2 Uttaribhaṅgam. See the note on VI, 4, I.
287:3 On the expressions in this sentence, compare the notes on Sekhiyas 27-32.
288:1 This paragraph repeats Sekhiyas 31-55, where see our notes.
288:2 This is the 57th Sekhiya.
Cullavagga - Eighth Khandhaka: Chapter 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, etc. . . . . told the Blessed One, etc . . . .
(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 Bhikkhus, put the wooden articles and
earthenware in order, close the doorways and lattices, give the sleeping-places
in charge 1 (to some one, and only) then set out. If there be no Bhikkhu
remaining, a Sâmanera should be put in charge. If there be no Sâmanera
remaining, the attendant who keeps the grounds in order 2 should be put in
charge. If
p. 283
there be neither Bhikkhu, nor Sâmanera, nor Ârâmika, the bed frame should be
laid on four stones 1, 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 closed 2, and then should be set out.
3. 'If the Vihâra leaks, it should be repaired if he can, or he should exert
himself to get the Vihâra 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 Vihâra which does
not leak, and then put the other bed frame (&c., as in last paragraph, to the
end). If the whole of the Vihâra 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 remain (uninjured) 3; and (only) then go
away.
This, O Bhikkhus, is the rule of conduct for
p. 284
[paragraph continues] Bhikkhus about to leave, according to which they should
behave themselves.'
Footnotes
282:1 Senâsanam âpukkhâ. Compare the Old Commentary on the 14th and 15th
Pâkittiyas. The lengthening of the last vowel in âpukkhâ is noteworthy.
282:2 Ârâmiko. In Mahâvagga VI, 15, the king wishing to present a man for this
purpose, it is there laid down that the Bhikkhus p. 283 may accept him; and at
Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the
officials of the Order.
283:1 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.
283:2 This arrangement is referred to above at VIII, 1, 3.
283:3 Aṅgâni pi seseyyum. See Buddhaghosa's note as appended to the edition of
the text (p. 325).
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, etc. . . . . told the Blessed One, etc . . . .
(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 Bhikkhus, put the wooden articles and
earthenware in order, close the doorways and lattices, give the sleeping-places
in charge 1 (to some one, and only) then set out. If there be no Bhikkhu
remaining, a Sâmanera should be put in charge. If there be no Sâmanera
remaining, the attendant who keeps the grounds in order 2 should be put in
charge. If
p. 283
there be neither Bhikkhu, nor Sâmanera, nor Ârâmika, the bed frame should be
laid on four stones 1, 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 closed 2, and then should be set out.
3. 'If the Vihâra leaks, it should be repaired if he can, or he should exert
himself to get the Vihâra 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 Vihâra which does
not leak, and then put the other bed frame (&c., as in last paragraph, to the
end). If the whole of the Vihâra 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 remain (uninjured) 3; and (only) then go
away.
This, O Bhikkhus, is the rule of conduct for
p. 284
[paragraph continues] Bhikkhus about to leave, according to which they should
behave themselves.'
Footnotes
282:1 Senâsanam âpukkhâ. Compare the Old Commentary on the 14th and 15th
Pâkittiyas. The lengthening of the last vowel in âpukkhâ is noteworthy.
282:2 Ârâmiko. In Mahâvagga VI, 15, the king wishing to present a man for this
purpose, it is there laid down that the Bhikkhus p. 283 may accept him; and at
Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the
officials of the Order.
283:1 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.
283:2 This arrangement is referred to above at VIII, 1, 3.
283:3 Aṅgâni pi seseyyum. See Buddhaghosa's note as appended to the edition of
the text (p. 325).
Cullavagga - Eighth Khandhaka: Chapter 2
1. 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-water 3, 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,
p. 281
do I establish a rule of conduct for resident Bhikkhus, 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 Samgha, 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
p. 282
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.'
Footnotes
280:3 All the above expressions are used at the opening of Mahâvagga IX.
281:1 This paragraph corresponds to the last paragraph of VIII, 1, 2.
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-water 3, 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,
p. 281
do I establish a rule of conduct for resident Bhikkhus, 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 Samgha, 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
p. 282
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.'
Footnotes
280:3 All the above expressions are used at the opening of Mahâvagga IX.
281:1 This paragraph corresponds to the last paragraph of VIII, 1, 2.
Cullavagga - Eighth Khandhaka: Chapter 1
THE EIGHTH KHANDHAKA.
REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in Anâtha Pindika's
Ârâma.
Now at that time incoming Bhikkhus entered the Ârâma with their sandals on 1, or
with sunshades held up over them 2, or with their heads muffled up 3, or with
their upper robe carried in a bundle on their heads 4; 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 bolt 5 of an unoccupied room (Vihâra),
and opened the door 6, and so entered by force; and a snake fell
p. 273
on to his back from the lintel above 1, and he was terrified, and made an outcry
2.
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 Ârâma . . . .? (&c.,
as before, down to) . . . . where they should sleep 3.'
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
Ârâma, ought to take off his sandals, turn them upside down 4, beat them (to get
the dust) off, take them (up again) in his
p. 274
hand, put down his sunshade, uncover his head, arrange his upper robe on his
back 1, and then carefully and slowly enter the Ârâma.
'When he enters the Ârâma he ought to notice where the resident Bhikkhus are
gone to; and whithersoever they are gone--whether to the service hall, or to the
portico (mandapa), 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 washing 2, 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.
'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.
p. 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 resorts 2, and as to what
families have been officially declared to be in want 3.
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 conferences of the Samgha, (and as to)
the time at which he ought to enter (it) and at which he ought to leave it.
3. 'If the Vihâra 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 Vihâra is covered with dust 5, or the beds or chairs are piled one upon
another, and the bedding put in a heap on the top of them 6,--then if
p. 276
he can do so he ought to clean up the Vihâra. 1 And when cleaning the Vihâra, he
ought to take the floor matting out and put it down on one side, and the
supports of the bedsteads 2, and the bolsters 3 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 against 4 ought to be taken out,
and put down on one side 5.
'If the Vihâra is covered with cobwebs, they should first be removed with a
cloth 6. The casements should be dusted, especially in the corners and joints.
'If the wall which had been plastered and red-washed, or the floor which had
been laid (with earth) and black-washed 7, has become dirty in the corners 8,
they should be wiped down with a
p. 277
duster 1 that has been first wetted and wrung out. If the floor has not been so
prepared, it should be sprinkled over with water and swept 2, lest the Vihâra
should be spoilt 3 by dust. The sweepings should be gathered together, and cast
aside.
p. 278
4. 'The floor coverings 1 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 belonged
2. 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 (mañka) and the chairs (pîtha)
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
belonged 3. The bolsters and pillows, and the
p. 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 spittoon, 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.
15. '(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 spaces 4 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
p. 280
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-pot 2, water should be poured into it.
'This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to
which they ought to behave.'
Footnotes
272:1 That this was a sign of disrespect is clear from Mahâvagga V. 12, and the
61st and 62nd Sekhiyas.
272:2 See our discussion of the sunshade question in the note on Kullavagga V,
23, 2.
272:3 Ogunthitâ. See the 23rd and the 67th Sekhiyas.
272:4 Sîse katvâ. Compare VIII, 6, 3.
272:5 Ghatikâ. This word is discussed at Kullavagga V, 14, 3.
272:6 Such an act has been already guarded against by the rule laid down at the
end of Kullavagga V, 9. 5, where the same expression is made use of.
273:1 Upari-pitthito. On pittha (which we should possibly read here), as the
lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs
immediately below, VIII, I, 3.
273:2 Vissaram akâsi. As Childers, sub voce, expresses doubt as to the meaning
of this word, it may be well to note that this phrase occurs above, Kullavagga
V, 10, 2 and VI, 3, 4, and also in the Bhikkhunî-vibhaṅga, Pâkittiya LX, and
always in the sense here given. The meaning of the allied idiom, vissaro me
bhavissati, might be just doubtful as used in a peculiar connection at
Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Samghâdisesa III, 3, were it not clear
from ibid., Pâkittiya LXXXVI, that it means simply 'there will be an outcry
against me.'
273:3 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.
273:4 Nîkam katvâ. So also at VIII, 6, 2. The word is used below and at
Mahâvagga I, 25, II and 15 of a bedstead and chair, and below, VIII, 4, 4, of a
bowl when it is being washed.
274:1 See the note below on VIII, 8, 2.
274:2 On these expressions, compare the note above on Kullavagga IV, 4, 4 (at
the end), and Kullavagga VIII, 2, 5 = Mahâvagga I, 25, 19.
274:3 These cloths (kolakam) are not specially permitted anywhere in the
Khandhakas, as cloths for wiping the face and feet are in Mahâvagga VIII, 18,
and Kullavagga VI, 19, respectively. The word is used for 'duster' below, VIII,
2, 3, and for 'tinder' at Milinda Pañha, p. 53.
275:1 See the rules as to the division of lodging-places according to the number
of applicants at Kullavagga VI, 21, 2, and especially VI, II, 3.
275:2 Gokaro agokaro. 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 Kullavagga V, 20.
275:3 Sekha-sammatâni kulâni. See the note on the 3rd Pâtidesaniya.
275:4 All the following expressions have occurred together at Kullavagga IV, 4,
4, where an example is given of the course of proceeding here laid down. And
they are repeated below, VIII, 2, 2.
275:5 Uklâpo. Compare Kullavagga VI, 3, 9, and below, § 5.
275:6 This was the way in which a Bhikkhu, on going away from it p. 276 was to
leave his Vihâra. See below, VIII, 3, 2, and on the details of the terms used,
see our note below on VIII, 1, 4.
276:1 The rest of this section is repeated in full below, VIII, 7, 2.
276:2 Patipâdakâ. Doubtless the same as forms part of the âhakka-mañka mentioned
in the 18th Pâkittiya and above, VI, 2, 5.
276:3 Bhisi. See the note on Mahâvagga VIII, 13.
276:4 Apassena-phalakam. See the note on Kullavagga VI, 20, 2.
276:5 All the expressions in this sentence and the next are the same as those
used in a similar connection at Mahâvagga I, 25, 15.
276:6 Ullokâ. See the note at Kullavagga VI, 2, 7, according to which our
rendering at Mahâvagga I, 25, 15 should be corrected.
276:7 On this mode of preparing walls and floors, see the notes above on
Kullavagga VI, 20.
276:8 Kannakitâ. See our note above on Kullavagga V, II, 3. p. 277 The
translation of our present passage at Mahâvagga I, 25, 15, must be corrected
accordingly.
277:1 Kolaka. See the note on this word in last section.
277:2 Sammaggati is to sweep (not to scrub), as is apparent from Mahâvagga VI,
34, I.
277:3 Ûhaññi. So also at Mahâvagga I, 25, 15. At Mahâvagga I, 49, 4, we should
have rendered 'defiled their beds' instead of 'threw their bedding about,'
correcting uhananti of the text there into ûhadanti. Ûhan (originally 'to throw
up,' 'raise,' &c.) seems, like samûhan, to have acquired the meaning of to
destroy, injure, spoil. From this meaning of spoiling, ûhan evidently came to be
used for, or confounded in the MS. with, ûhad, 'to defile (with excrement).' So
the phrase 'ûhananti pi ummihanti pi' (at Mahâvagga I, 49, 4) exactly
corresponds in meaning to 'omuttenti pi ûhadayanti pi' in Dhammapada, p. 283.
There are other passages showing the same confusion. (1) The gerund, ûhakka,
which occurs in Gâtaka II, p. 71 ('idâni kho (ahan) tam ûhakka'), is explained
by the commentator to mean 'vakkan te sîse katva.' (2) ûhanti, in Gâtaka II, p.
73 ('aggihuttañ ka ûhanti, tena bhinnâ kamandalûti'), must mean the same and be
= ûhadeti. For the monkey here referred to is said to have been guilty of the
following dirty trick:--'kundikâ bhindati, aggisâlâya vakkam karoti.' (3)
mutteti ohaneti at Kariyâ Pitaka II, 5, 4, represents ukkâra-pasâvam katvâ at
Gâtaka II, 385. In the first of these passages uhakka may well be a copyist's
blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to
whom we owe the comparison of these passages and the suggested emendation of
Mahâvagga 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 p. 278 must have occurred, he thinks„in Pâli
in the use of ûhan for it had. The past participle ûhata occurs at Kullavagga
VIII, 10, 3.
278:1 Bhummattharanam; usually, no doubt, matting of various kinds, but
occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2.
278:2 Yathâbhâgam. The use of this word here constitutes the only variation
between our passage and that in the Mahâvagga I, 25 = below, VIII, 7, 2, where
it is replaced by yathâtthâne or yathâpaññattam.
278:3 This passage throws a welcome light on the meaning of mañka and pîtha: for
as they were to be beaten to get the dust out, it is clear that they were
upholstered. The mañka, 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
supported on movable tressels--the patipâdakâ. 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 senâsanam or
bedding,--that is, in the more special and limited use of that term (as, for
instance, above, § 3, and perhaps below, 7, 1). In its larger sense the same
word is used, putting the part for the whole, for the whole sleeping apparatus,
and is nearly equivalent to seyyâyo (so, for instance, in VI, 11 and 12, and
below, VIII, 2, I; 6, 2 and perhaps VIII, 7, 1; whereas the latter term is used
in the same connection at VI, 6, p. 279 and VI, II, 3). Sayana, 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.
279:1 The following paragraph occurs, word for word, at Mahâvagga I, 25, II, and
below, VIII, 7, 2.
279:2 The following paragraph is the same as Mahâvagga I, 25,18.
279:3 Saragâ vâtâ. 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.'
279:4 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.
280:1 The following paragraph is the same as Mahâvagga I, 25, 19, and part of it
is repeated below, VIII, 10, 3.
280:2 Âkamana-kumbhi. This formed part of the sanitary apparatus for use in the
privy. See above, Mahâvagga V, 8, 3, and below, Cullavagga VIII, 9 and 10.
REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in Anâtha Pindika's
Ârâma.
Now at that time incoming Bhikkhus entered the Ârâma with their sandals on 1, or
with sunshades held up over them 2, or with their heads muffled up 3, or with
their upper robe carried in a bundle on their heads 4; 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 bolt 5 of an unoccupied room (Vihâra),
and opened the door 6, and so entered by force; and a snake fell
p. 273
on to his back from the lintel above 1, and he was terrified, and made an outcry
2.
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 Ârâma . . . .? (&c.,
as before, down to) . . . . where they should sleep 3.'
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
Ârâma, ought to take off his sandals, turn them upside down 4, beat them (to get
the dust) off, take them (up again) in his
p. 274
hand, put down his sunshade, uncover his head, arrange his upper robe on his
back 1, and then carefully and slowly enter the Ârâma.
'When he enters the Ârâma he ought to notice where the resident Bhikkhus are
gone to; and whithersoever they are gone--whether to the service hall, or to the
portico (mandapa), 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 washing 2, 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.
'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.
p. 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 resorts 2, and as to what
families have been officially declared to be in want 3.
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 conferences of the Samgha, (and as to)
the time at which he ought to enter (it) and at which he ought to leave it.
3. 'If the Vihâra 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 Vihâra is covered with dust 5, or the beds or chairs are piled one upon
another, and the bedding put in a heap on the top of them 6,--then if
p. 276
he can do so he ought to clean up the Vihâra. 1 And when cleaning the Vihâra, he
ought to take the floor matting out and put it down on one side, and the
supports of the bedsteads 2, and the bolsters 3 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 against 4 ought to be taken out,
and put down on one side 5.
'If the Vihâra is covered with cobwebs, they should first be removed with a
cloth 6. The casements should be dusted, especially in the corners and joints.
'If the wall which had been plastered and red-washed, or the floor which had
been laid (with earth) and black-washed 7, has become dirty in the corners 8,
they should be wiped down with a
p. 277
duster 1 that has been first wetted and wrung out. If the floor has not been so
prepared, it should be sprinkled over with water and swept 2, lest the Vihâra
should be spoilt 3 by dust. The sweepings should be gathered together, and cast
aside.
p. 278
4. 'The floor coverings 1 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 belonged
2. 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 (mañka) and the chairs (pîtha)
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
belonged 3. The bolsters and pillows, and the
p. 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 spittoon, 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.
15. '(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 spaces 4 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
p. 280
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-pot 2, water should be poured into it.
'This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to
which they ought to behave.'
Footnotes
272:1 That this was a sign of disrespect is clear from Mahâvagga V. 12, and the
61st and 62nd Sekhiyas.
272:2 See our discussion of the sunshade question in the note on Kullavagga V,
23, 2.
272:3 Ogunthitâ. See the 23rd and the 67th Sekhiyas.
272:4 Sîse katvâ. Compare VIII, 6, 3.
272:5 Ghatikâ. This word is discussed at Kullavagga V, 14, 3.
272:6 Such an act has been already guarded against by the rule laid down at the
end of Kullavagga V, 9. 5, where the same expression is made use of.
273:1 Upari-pitthito. On pittha (which we should possibly read here), as the
lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs
immediately below, VIII, I, 3.
273:2 Vissaram akâsi. As Childers, sub voce, expresses doubt as to the meaning
of this word, it may be well to note that this phrase occurs above, Kullavagga
V, 10, 2 and VI, 3, 4, and also in the Bhikkhunî-vibhaṅga, Pâkittiya LX, and
always in the sense here given. The meaning of the allied idiom, vissaro me
bhavissati, might be just doubtful as used in a peculiar connection at
Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Samghâdisesa III, 3, were it not clear
from ibid., Pâkittiya LXXXVI, that it means simply 'there will be an outcry
against me.'
273:3 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.
273:4 Nîkam katvâ. So also at VIII, 6, 2. The word is used below and at
Mahâvagga I, 25, II and 15 of a bedstead and chair, and below, VIII, 4, 4, of a
bowl when it is being washed.
274:1 See the note below on VIII, 8, 2.
274:2 On these expressions, compare the note above on Kullavagga IV, 4, 4 (at
the end), and Kullavagga VIII, 2, 5 = Mahâvagga I, 25, 19.
274:3 These cloths (kolakam) are not specially permitted anywhere in the
Khandhakas, as cloths for wiping the face and feet are in Mahâvagga VIII, 18,
and Kullavagga VI, 19, respectively. The word is used for 'duster' below, VIII,
2, 3, and for 'tinder' at Milinda Pañha, p. 53.
275:1 See the rules as to the division of lodging-places according to the number
of applicants at Kullavagga VI, 21, 2, and especially VI, II, 3.
275:2 Gokaro agokaro. 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 Kullavagga V, 20.
275:3 Sekha-sammatâni kulâni. See the note on the 3rd Pâtidesaniya.
275:4 All the following expressions have occurred together at Kullavagga IV, 4,
4, where an example is given of the course of proceeding here laid down. And
they are repeated below, VIII, 2, 2.
275:5 Uklâpo. Compare Kullavagga VI, 3, 9, and below, § 5.
275:6 This was the way in which a Bhikkhu, on going away from it p. 276 was to
leave his Vihâra. See below, VIII, 3, 2, and on the details of the terms used,
see our note below on VIII, 1, 4.
276:1 The rest of this section is repeated in full below, VIII, 7, 2.
276:2 Patipâdakâ. Doubtless the same as forms part of the âhakka-mañka mentioned
in the 18th Pâkittiya and above, VI, 2, 5.
276:3 Bhisi. See the note on Mahâvagga VIII, 13.
276:4 Apassena-phalakam. See the note on Kullavagga VI, 20, 2.
276:5 All the expressions in this sentence and the next are the same as those
used in a similar connection at Mahâvagga I, 25, 15.
276:6 Ullokâ. See the note at Kullavagga VI, 2, 7, according to which our
rendering at Mahâvagga I, 25, 15 should be corrected.
276:7 On this mode of preparing walls and floors, see the notes above on
Kullavagga VI, 20.
276:8 Kannakitâ. See our note above on Kullavagga V, II, 3. p. 277 The
translation of our present passage at Mahâvagga I, 25, 15, must be corrected
accordingly.
277:1 Kolaka. See the note on this word in last section.
277:2 Sammaggati is to sweep (not to scrub), as is apparent from Mahâvagga VI,
34, I.
277:3 Ûhaññi. So also at Mahâvagga I, 25, 15. At Mahâvagga I, 49, 4, we should
have rendered 'defiled their beds' instead of 'threw their bedding about,'
correcting uhananti of the text there into ûhadanti. Ûhan (originally 'to throw
up,' 'raise,' &c.) seems, like samûhan, to have acquired the meaning of to
destroy, injure, spoil. From this meaning of spoiling, ûhan evidently came to be
used for, or confounded in the MS. with, ûhad, 'to defile (with excrement).' So
the phrase 'ûhananti pi ummihanti pi' (at Mahâvagga I, 49, 4) exactly
corresponds in meaning to 'omuttenti pi ûhadayanti pi' in Dhammapada, p. 283.
There are other passages showing the same confusion. (1) The gerund, ûhakka,
which occurs in Gâtaka II, p. 71 ('idâni kho (ahan) tam ûhakka'), is explained
by the commentator to mean 'vakkan te sîse katva.' (2) ûhanti, in Gâtaka II, p.
73 ('aggihuttañ ka ûhanti, tena bhinnâ kamandalûti'), must mean the same and be
= ûhadeti. For the monkey here referred to is said to have been guilty of the
following dirty trick:--'kundikâ bhindati, aggisâlâya vakkam karoti.' (3)
mutteti ohaneti at Kariyâ Pitaka II, 5, 4, represents ukkâra-pasâvam katvâ at
Gâtaka II, 385. In the first of these passages uhakka may well be a copyist's
blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to
whom we owe the comparison of these passages and the suggested emendation of
Mahâvagga 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 p. 278 must have occurred, he thinks„in Pâli
in the use of ûhan for it had. The past participle ûhata occurs at Kullavagga
VIII, 10, 3.
278:1 Bhummattharanam; usually, no doubt, matting of various kinds, but
occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2.
278:2 Yathâbhâgam. The use of this word here constitutes the only variation
between our passage and that in the Mahâvagga I, 25 = below, VIII, 7, 2, where
it is replaced by yathâtthâne or yathâpaññattam.
278:3 This passage throws a welcome light on the meaning of mañka and pîtha: for
as they were to be beaten to get the dust out, it is clear that they were
upholstered. The mañka, 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
supported on movable tressels--the patipâdakâ. 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 senâsanam or
bedding,--that is, in the more special and limited use of that term (as, for
instance, above, § 3, and perhaps below, 7, 1). In its larger sense the same
word is used, putting the part for the whole, for the whole sleeping apparatus,
and is nearly equivalent to seyyâyo (so, for instance, in VI, 11 and 12, and
below, VIII, 2, I; 6, 2 and perhaps VIII, 7, 1; whereas the latter term is used
in the same connection at VI, 6, p. 279 and VI, II, 3). Sayana, 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.
279:1 The following paragraph occurs, word for word, at Mahâvagga I, 25, II, and
below, VIII, 7, 2.
279:2 The following paragraph is the same as Mahâvagga I, 25,18.
279:3 Saragâ vâtâ. 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.'
279:4 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.
280:1 The following paragraph is the same as Mahâvagga I, 25, 19, and part of it
is repeated below, VIII, 10, 3.
280:2 Âkamana-kumbhi. This formed part of the sanitary apparatus for use in the
privy. See above, Mahâvagga V, 8, 3, and below, Cullavagga VIII, 9 and 10.
Friday, March 25, 2011
Mahavagga - Eighth Khandhaka: Chapter 32
1. There are, O Bhikkhus, these eight grounds 2 for the getting of a gift of
robes--when he gives it to the boundary, when he gives it to (a Samgha which is)
under agreement (with other Samghas), when he gives it on a declaration of alms,
when he gives it to the Samgha, when he gives it to both the Samghas, when he
gives it to the Samgha which has spent the rainy season (at the place), when he
gives it to a specified number 3, when he gives it to a single Bhikkhu.
p. 254
'When he gives it to the boundary, it is to be divided among all those Bhikkhus
who have come within the boundary 1.
'When he gives it to a Samgha which is under agreement, there are a number of
residences which hold in common whatever they get, and what is given in one
residence is given in all.
'When he gives it on a declaration of alms (means when the givers say), "We give
it at the place where constant supply of alms is kept up for the Samgha 2."
'When he gives it to the Samgha, it is to be divided among the Samgha there
present.
'When he gives it to both the Samghas, though there be many Bhikkhus and only
one Bhikkhunî, an equal half is to be given (to each of the two Samghas), and
though there be many Bhikkhunîs and only one Bhikkhu, an equal half is to be
given (to each of the two Samghas).
'When he gives it to the Samgha which has spent the rainy season, it is to be
divided among as many Bhikkhus as have spent the rainy season at that particular
residence.
'When he gives it to a specified number, it is the number present at the giving
of congey, or
p. 255
rice, or hard food, or robes, or bedding, or medicine 1.
'When he gives it to a single Bhikkhu, he says, "I give a set of robes to such
and such a one."'
__________________
p. 256
NINTH KHANDHAKA.
(VALIDITY AND INVALIDITY OF FORMAL ACTS OF THE SAMGHA.)
1.
1. At that time the blessed Buddha dwelt at Kampâ, on the brink of the
lotus-pond Gaggarâ. At that time there was in the country of Kâsi (a village)
called Vâsabha-gâma. There a Bhikkhu called Kassapa-gotta had his residence, who
was bound (to that place) by the string (of the religious duties which he had to
perform there 1), and who exerted himself to the end that clever Bhikkhus from a
distance might come to that place, and the clever Bhikkhus therein might live at
ease, and that (religious life at that residence might progress, advance, and
reach a high state.
Now at that time a number of Bhikkhus, making their pilgrimage in the country of
Kâsi, came to Vâsabha-gâma. And the Bhikkhu Kassapa-gotta saw those Bhikkhus
coming from afar; when he saw them, he prepared seats for them, brought water
for the washing of their feet, a foot-stool, and a towel 2.
Then he went forth to meet them, took their bowls and their robes, offered them
(water) to drink, and provided a bath for them, and provided also rice-milk and
food hard and soft.
p. 257
Now those stranger Bhikkhus thought: 'The resident Bhikkhu here, O friends, is
indeed good-natured; he provides a bath for us and provides also rice-milk, and
food, hard and soft. What if we were to stay here, friends, at Vâsabha-gâma.'
Thus those stranger Bhikkhus stayed there at Vâsabha-gâma.
2. Now the Bhikkhu Kassapa-gotta thought: 'These stranger Bhikkhus are rested
now from their travel-weariness; they did not know their way here before, but
now they know their way. It is trouble-some indeed to be busy all one's life for
people not related to one's self, and being asked 1 is disagreeable to men. What
if I were to provide no longer rice-milk, and food, hard and soft (for those
Bhikkhus).' Thus he did not provide any more (for them) rice-milk, and food,
hard and soft.
Then those stranger Bhikkhus thought: 'Formerly, friends, this resident Bhikkhu
used to provide baths for us, and to provide also rice-milk, and food, hard and
soft. But now he does not provide any more rice-milk, and food, hard and soft.
This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us
pronounce expulsion against this resident Bhikkhu.'
3. Then those stranger Bhikkhus assembled and said to the Bhikkhu'
Kassapa-gotta: 'Formerly, friend, you used to provide baths for us and to
provide also rice-milk, and food, hard and soft. But now you do not provide any
more rice-milk, and food, hard and soft. You have committed an offence, friend;
do you see that offence?'
p. 258
'There is no offence, friends, for me to see.'
Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu
Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu
Kassapa-gotta thought: 'I do not know indeed whether this is an offence or not,
and whether I have made myself guilty of an offence or not, and whether I have
been expelled or not, and whether that sentence is lawful or unlawful,
objectionable or unobjectionable, valid or invalid. What if I were to go to
Kampâ and to ask the Blessed One about this matter?'
4. And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his
alms-bowl and his robe, and went forth to Kampâ; and in due course he came to
Kampâ and to the place where the Blessed One was. Having approached him and
respectfully saluted the Blessed One, he sat down near him.
Now it is the custom of the blessed Buddhas to exchange greeting with incoming
Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta: 'Is it all well
with you, O Bhikkhu? Do you find your living? Have you made your journey without
too much fatigue? And from what plate do you come, O Bhikkhu?'
'It is all well, Lord; I find my living, Lord; I have made the journey, Lord,
without too much fatigue:
5. 'There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma.
There I had my residence, Lord, (&c. 1, down to:) Then those
p. 259
stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see
that offence. Then I thought, Lord: "I do not know indeed whether this is an
offence or not, and whether I have made myself guilty of an offence or not, and
whether I have been expelled or not, and whether that sentence is lawful or
unlawful, objectionable or unobjectionable, valid or invalid. What if I were to
go to Kampâ and to ask the Blessed One about this matter." Thus I have come
here, Lord.'
6. (Buddha replied): 'This is no offence, O Bhikkhu; it is not an offence. You
are innocent; you are not guilty of an offence. You are not expelled, and have
not been expelled; the sentence by which you have been expelled is unlawful,
objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at
Vâsabha-gâma.'
The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying),
'Yes, Lord,' rose from his seat, and having respectfully saluted the Blessed One
and walked round him with his right side towards him, he went on his way to
Vâsabha-gâma.
7. Now those stranger Bhikkhus (at Vâsabha-gâma) were overcome by scruples and
remorse:
It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we
will not fare well, in this that we have expelled that pure, guiltless Bhikkhu
without any cause and reason. Well, friends, let us go to Kampâ and let us
confess there in the Blessed One's presence our sin in its sinfulness.'
p. 260
And those stranger Bhikkhus put their resting-places in order, took up their
alms-bowls and their robes, and went forth to Kampâ, and in due course they came
to Kampâ and to the place where the Blessed One was. Having approached him and
respectfully saluted the Blessed One, they sat down near him. Now it is the
custom of the blessed Buddhas (&c. 1, down to:) 'It is all well, Lord; we find
our living, Lord; we have made the journey, Lord, without too much fatigue.
There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma; from
that place we come, Lord.'
8. 'So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there?'
'We are, Lord.'
'For what cause, O Bhikkhus, and for what reason?'
'Without any cause and reason, Lord.'
Then the Blessed One rebuked those Bhikkhus: 'That is improper, O Bhikkhus, it
is unbecoming, indecent, unworthy of Samanas, unallowable, and to be avoided.
How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and
reason? This will not do, O Bhikkhus, for converting the unconverted.' Having
thus rebuked them and delivered a religious discourse, he thus addressed the
Bhikkhus: 'Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without
cause and reason. He who does, commits a dukkata offence.'
9. Then those Bhikkhus rose from their seats, adjusted their upper robes so as
to cover one
p. 261
shoulder, prostrated themselves, inclining their heads to the feet of the
Blessed One, and said to the Blessed One: 'Transgression, O Lord, has overcome
us like the foolish, like the erring, like the unhappy, in this that we have
expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord,
the Blessed One accept (the confession of) our sin in its sinfulness, and we
will refrain from it in future.'
'Truly, O Bhikkhus, transgression has overcome you like the foolish, like the
erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu
without any cause and reason. But as you see, O Bhikkhus, your sin in its
sinfulness, and duly make amends for it, we accept it from you. For this, O
Bhikkhus, is called progress in the discipline of the noble one, if one sees his
sin in its sinfulness, and duly makes amends for it, and refrains from it in
future.'
Footnotes
253:2 Mâtikâ; used in the same sense here as at VII, 1, 7.
253:3 That is, of monks and nuns--the Bhikkhu--samgha and the Bhikkhunî-samgha.
254:1 See chapters II, 6 and following.
254:2 Buddhaghosa says, Bhikkhâ-paññattiyâ, ti attano
parikkâgapañña-paññapana-tthâne. Ten’ ev’ âha yattha samghassa dhuvakârâ
kariyantî ti. Tass’ attho, yasmim vihâre imassa kîvara-dâyakassa santakam
samghassa pâkavattam vâ vattati, yasmim vâ vihâre bhikkhû attano bhâram katvâ
sadâ gehe bhogesi. Yattha vârena âvâso vâ kârito, salâkabhattâdîni vâ
nibaddhâni, yena pana sakalo pi vihâro patitthâpito, tattha vattabbam eva n’
atthi ime dhuvakârâ nâma.
255:1 That is, he invites a number of Bhikkhus to partake of yâgu, and when the
yâgu is served he says, 'I give robes to those who have partaken of the yâgu,'
and so on in all the other cases except that of robes. In that case he says, 'I
give robes to those who have previously received robes from me' (B.).
256:1 Tanti-baddha. Buddhaghosa says, Tanti-baddho ’ti tasmim âvâse
kâtabbatâ-tanti-patibaddho.
256:2 See our note at I, 6, 11.
257:1 As he was obliged to ask the people of Vâsabha-gâma for what the stranger
Bhikkhus wanted.
258:1 See §§ 1-3. Instead of 'the Bhikkhu Kassapa-gotta' the p. 259 pronoun of
the first person is to be read; and the appellation 'Lord,' addressed to Buddha,
is inserted several times.
260:1 See § 4. The alterations to be made ('those Bhikkhus' instead of 'the
Bhikkhu Kassapa-gotta,' &c.) are obvious.
robes--when he gives it to the boundary, when he gives it to (a Samgha which is)
under agreement (with other Samghas), when he gives it on a declaration of alms,
when he gives it to the Samgha, when he gives it to both the Samghas, when he
gives it to the Samgha which has spent the rainy season (at the place), when he
gives it to a specified number 3, when he gives it to a single Bhikkhu.
p. 254
'When he gives it to the boundary, it is to be divided among all those Bhikkhus
who have come within the boundary 1.
'When he gives it to a Samgha which is under agreement, there are a number of
residences which hold in common whatever they get, and what is given in one
residence is given in all.
'When he gives it on a declaration of alms (means when the givers say), "We give
it at the place where constant supply of alms is kept up for the Samgha 2."
'When he gives it to the Samgha, it is to be divided among the Samgha there
present.
'When he gives it to both the Samghas, though there be many Bhikkhus and only
one Bhikkhunî, an equal half is to be given (to each of the two Samghas), and
though there be many Bhikkhunîs and only one Bhikkhu, an equal half is to be
given (to each of the two Samghas).
'When he gives it to the Samgha which has spent the rainy season, it is to be
divided among as many Bhikkhus as have spent the rainy season at that particular
residence.
'When he gives it to a specified number, it is the number present at the giving
of congey, or
p. 255
rice, or hard food, or robes, or bedding, or medicine 1.
'When he gives it to a single Bhikkhu, he says, "I give a set of robes to such
and such a one."'
__________________
p. 256
NINTH KHANDHAKA.
(VALIDITY AND INVALIDITY OF FORMAL ACTS OF THE SAMGHA.)
1.
1. At that time the blessed Buddha dwelt at Kampâ, on the brink of the
lotus-pond Gaggarâ. At that time there was in the country of Kâsi (a village)
called Vâsabha-gâma. There a Bhikkhu called Kassapa-gotta had his residence, who
was bound (to that place) by the string (of the religious duties which he had to
perform there 1), and who exerted himself to the end that clever Bhikkhus from a
distance might come to that place, and the clever Bhikkhus therein might live at
ease, and that (religious life at that residence might progress, advance, and
reach a high state.
Now at that time a number of Bhikkhus, making their pilgrimage in the country of
Kâsi, came to Vâsabha-gâma. And the Bhikkhu Kassapa-gotta saw those Bhikkhus
coming from afar; when he saw them, he prepared seats for them, brought water
for the washing of their feet, a foot-stool, and a towel 2.
Then he went forth to meet them, took their bowls and their robes, offered them
(water) to drink, and provided a bath for them, and provided also rice-milk and
food hard and soft.
p. 257
Now those stranger Bhikkhus thought: 'The resident Bhikkhu here, O friends, is
indeed good-natured; he provides a bath for us and provides also rice-milk, and
food, hard and soft. What if we were to stay here, friends, at Vâsabha-gâma.'
Thus those stranger Bhikkhus stayed there at Vâsabha-gâma.
2. Now the Bhikkhu Kassapa-gotta thought: 'These stranger Bhikkhus are rested
now from their travel-weariness; they did not know their way here before, but
now they know their way. It is trouble-some indeed to be busy all one's life for
people not related to one's self, and being asked 1 is disagreeable to men. What
if I were to provide no longer rice-milk, and food, hard and soft (for those
Bhikkhus).' Thus he did not provide any more (for them) rice-milk, and food,
hard and soft.
Then those stranger Bhikkhus thought: 'Formerly, friends, this resident Bhikkhu
used to provide baths for us, and to provide also rice-milk, and food, hard and
soft. But now he does not provide any more rice-milk, and food, hard and soft.
This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us
pronounce expulsion against this resident Bhikkhu.'
3. Then those stranger Bhikkhus assembled and said to the Bhikkhu'
Kassapa-gotta: 'Formerly, friend, you used to provide baths for us and to
provide also rice-milk, and food, hard and soft. But now you do not provide any
more rice-milk, and food, hard and soft. You have committed an offence, friend;
do you see that offence?'
p. 258
'There is no offence, friends, for me to see.'
Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu
Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu
Kassapa-gotta thought: 'I do not know indeed whether this is an offence or not,
and whether I have made myself guilty of an offence or not, and whether I have
been expelled or not, and whether that sentence is lawful or unlawful,
objectionable or unobjectionable, valid or invalid. What if I were to go to
Kampâ and to ask the Blessed One about this matter?'
4. And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his
alms-bowl and his robe, and went forth to Kampâ; and in due course he came to
Kampâ and to the place where the Blessed One was. Having approached him and
respectfully saluted the Blessed One, he sat down near him.
Now it is the custom of the blessed Buddhas to exchange greeting with incoming
Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta: 'Is it all well
with you, O Bhikkhu? Do you find your living? Have you made your journey without
too much fatigue? And from what plate do you come, O Bhikkhu?'
'It is all well, Lord; I find my living, Lord; I have made the journey, Lord,
without too much fatigue:
5. 'There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma.
There I had my residence, Lord, (&c. 1, down to:) Then those
p. 259
stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see
that offence. Then I thought, Lord: "I do not know indeed whether this is an
offence or not, and whether I have made myself guilty of an offence or not, and
whether I have been expelled or not, and whether that sentence is lawful or
unlawful, objectionable or unobjectionable, valid or invalid. What if I were to
go to Kampâ and to ask the Blessed One about this matter." Thus I have come
here, Lord.'
6. (Buddha replied): 'This is no offence, O Bhikkhu; it is not an offence. You
are innocent; you are not guilty of an offence. You are not expelled, and have
not been expelled; the sentence by which you have been expelled is unlawful,
objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at
Vâsabha-gâma.'
The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying),
'Yes, Lord,' rose from his seat, and having respectfully saluted the Blessed One
and walked round him with his right side towards him, he went on his way to
Vâsabha-gâma.
7. Now those stranger Bhikkhus (at Vâsabha-gâma) were overcome by scruples and
remorse:
It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we
will not fare well, in this that we have expelled that pure, guiltless Bhikkhu
without any cause and reason. Well, friends, let us go to Kampâ and let us
confess there in the Blessed One's presence our sin in its sinfulness.'
p. 260
And those stranger Bhikkhus put their resting-places in order, took up their
alms-bowls and their robes, and went forth to Kampâ, and in due course they came
to Kampâ and to the place where the Blessed One was. Having approached him and
respectfully saluted the Blessed One, they sat down near him. Now it is the
custom of the blessed Buddhas (&c. 1, down to:) 'It is all well, Lord; we find
our living, Lord; we have made the journey, Lord, without too much fatigue.
There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma; from
that place we come, Lord.'
8. 'So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there?'
'We are, Lord.'
'For what cause, O Bhikkhus, and for what reason?'
'Without any cause and reason, Lord.'
Then the Blessed One rebuked those Bhikkhus: 'That is improper, O Bhikkhus, it
is unbecoming, indecent, unworthy of Samanas, unallowable, and to be avoided.
How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and
reason? This will not do, O Bhikkhus, for converting the unconverted.' Having
thus rebuked them and delivered a religious discourse, he thus addressed the
Bhikkhus: 'Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without
cause and reason. He who does, commits a dukkata offence.'
9. Then those Bhikkhus rose from their seats, adjusted their upper robes so as
to cover one
p. 261
shoulder, prostrated themselves, inclining their heads to the feet of the
Blessed One, and said to the Blessed One: 'Transgression, O Lord, has overcome
us like the foolish, like the erring, like the unhappy, in this that we have
expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord,
the Blessed One accept (the confession of) our sin in its sinfulness, and we
will refrain from it in future.'
'Truly, O Bhikkhus, transgression has overcome you like the foolish, like the
erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu
without any cause and reason. But as you see, O Bhikkhus, your sin in its
sinfulness, and duly make amends for it, we accept it from you. For this, O
Bhikkhus, is called progress in the discipline of the noble one, if one sees his
sin in its sinfulness, and duly makes amends for it, and refrains from it in
future.'
Footnotes
253:2 Mâtikâ; used in the same sense here as at VII, 1, 7.
253:3 That is, of monks and nuns--the Bhikkhu--samgha and the Bhikkhunî-samgha.
254:1 See chapters II, 6 and following.
254:2 Buddhaghosa says, Bhikkhâ-paññattiyâ, ti attano
parikkâgapañña-paññapana-tthâne. Ten’ ev’ âha yattha samghassa dhuvakârâ
kariyantî ti. Tass’ attho, yasmim vihâre imassa kîvara-dâyakassa santakam
samghassa pâkavattam vâ vattati, yasmim vâ vihâre bhikkhû attano bhâram katvâ
sadâ gehe bhogesi. Yattha vârena âvâso vâ kârito, salâkabhattâdîni vâ
nibaddhâni, yena pana sakalo pi vihâro patitthâpito, tattha vattabbam eva n’
atthi ime dhuvakârâ nâma.
255:1 That is, he invites a number of Bhikkhus to partake of yâgu, and when the
yâgu is served he says, 'I give robes to those who have partaken of the yâgu,'
and so on in all the other cases except that of robes. In that case he says, 'I
give robes to those who have previously received robes from me' (B.).
256:1 Tanti-baddha. Buddhaghosa says, Tanti-baddho ’ti tasmim âvâse
kâtabbatâ-tanti-patibaddho.
256:2 See our note at I, 6, 11.
257:1 As he was obliged to ask the people of Vâsabha-gâma for what the stranger
Bhikkhus wanted.
258:1 See §§ 1-3. Instead of 'the Bhikkhu Kassapa-gotta' the p. 259 pronoun of
the first person is to be read; and the appellation 'Lord,' addressed to Buddha,
is inserted several times.
260:1 See § 4. The alterations to be made ('those Bhikkhus' instead of 'the
Bhikkhu Kassapa-gotta,' &c.) are obvious.
Mahavagga - Eighth Khandhaka: Chapter 31
1. Now at that time the venerable Revata sent a robe to the venerable Sâriputta
in charge of a certain Bhikkhu, saying, 'Give this robe to the' Thera.' But that
Bhikkhu, whilst on the way, took the robe himself in trust on the venerable
Revata 2.
Now the venerable Revata, on meeting with the
p. 252
venerable Sâriputta, asked him, saying, 'I sent to the venerable Thera a robe.
Did that robe come into his hands?'
'I know nothing, friend, about that robe.'
Then the venerable Revata said to that Bhikkhu: 'I sent a robe, my friend, in
your charge to the Thera. Where is that robe?'
'I took the robe myself, Lord, in trust upon you.'
They told the matter to the Blessed One.
2. 'In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying,
"Give this robe to such and such a Bhikkhu;" and he, whilst on the way, takes it
himself in trust on the one who sends it--then it is rightly taken. But if he
takes it himself in trust on the one to whom it was sent, it is wrongly taken.
'[The same repeated, the latter case being put first, and the former case last.]
'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu,
saying, "Give this robe to such and such a Bhikkhu;" and he, whilst on the way,
hears that that Bhikkhu who sent it is dead;--then if he keeps the robe himself
1 as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself
in trust on the one to whom it was sent, it is wrongly taken.
'[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom
it was sent is dead--then if he keeps the robe himself as the robe of a deceased
Bhikkhu, it is wrongly kept; if he takes
p. 253
it himself in trust on the one who sent it, it is rightly taken.
[In the same case, if he hears, whilst on the way, that both are dead--then if
he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent
it, it is rightly kept; if he keeps it himself as the property of a deceased
Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept.]
3. 'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu,
saying, "I give the robe to such and such a Bhikkhu"--then [in all the cases
given in § 2 the decision is reversed] 1.'
Footnotes
251:2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu
wanted it, would have given it to him. See above, Mahâvagga VIII, 19.
252:1 On this meaning of adhititthati, see our note above, VIII, 20,2; VIII,
24,2.
253:1 The reason of all this is, that if the sender (A) says to the messenger
(B), 'Give this robe to the sendee (C),' the property in the robe does not pass;
if A says to B, 'I give this robe to C,' it does pass.
in charge of a certain Bhikkhu, saying, 'Give this robe to the' Thera.' But that
Bhikkhu, whilst on the way, took the robe himself in trust on the venerable
Revata 2.
Now the venerable Revata, on meeting with the
p. 252
venerable Sâriputta, asked him, saying, 'I sent to the venerable Thera a robe.
Did that robe come into his hands?'
'I know nothing, friend, about that robe.'
Then the venerable Revata said to that Bhikkhu: 'I sent a robe, my friend, in
your charge to the Thera. Where is that robe?'
'I took the robe myself, Lord, in trust upon you.'
They told the matter to the Blessed One.
2. 'In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying,
"Give this robe to such and such a Bhikkhu;" and he, whilst on the way, takes it
himself in trust on the one who sends it--then it is rightly taken. But if he
takes it himself in trust on the one to whom it was sent, it is wrongly taken.
'[The same repeated, the latter case being put first, and the former case last.]
'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu,
saying, "Give this robe to such and such a Bhikkhu;" and he, whilst on the way,
hears that that Bhikkhu who sent it is dead;--then if he keeps the robe himself
1 as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself
in trust on the one to whom it was sent, it is wrongly taken.
'[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom
it was sent is dead--then if he keeps the robe himself as the robe of a deceased
Bhikkhu, it is wrongly kept; if he takes
p. 253
it himself in trust on the one who sent it, it is rightly taken.
[In the same case, if he hears, whilst on the way, that both are dead--then if
he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent
it, it is rightly kept; if he keeps it himself as the property of a deceased
Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept.]
3. 'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu,
saying, "I give the robe to such and such a Bhikkhu"--then [in all the cases
given in § 2 the decision is reversed] 1.'
Footnotes
251:2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu
wanted it, would have given it to him. See above, Mahâvagga VIII, 19.
252:1 On this meaning of adhititthati, see our note above, VIII, 20,2; VIII,
24,2.
253:1 The reason of all this is, that if the sender (A) says to the messenger
(B), 'Give this robe to the sendee (C),' the property in the robe does not pass;
if A says to B, 'I give this robe to C,' it does pass.
Mahavagga - Eighth Khandhaka: Chapter 30
1. Now at that time Bhikkhus, after having spent the rainy season, but before a
gift of robes had fallen to the Samgha, went away (from the place); left the
Order; died; admitted that they were Sâmaneras; or that they had abandoned the
precepts; or that they had become guilty of an extreme
p. 249
offence; or that they were mad; or that their minds were unhinged; or that they
suffered bodily pain; or that suspension had been pronounced against them for
their refusal to acknowledge an offence they had committed, or to atone for such
an offence, or to renounce a false doctrine; or that they were eunuchs; or that
they had furtively attached themselves (to the Samgha); or that they had gone
over to the Titthiyas; or that they were an animal; or that they had been guilty
of matricide, or of parricide; or that they had murdered an A rah at; or that
they had violated a Bhikkhunî; or that they had caused a schism in the Samgha;
or that they had shed (a Buddha's) blood; or that they were hermaphrodites 1.
They told this matter to the Blessed One.
2. 'In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes
away before a gift of robes has fallen to the Samgha--then they are nevertheless
to be allotted to him if there be any person present proper to receive them on
his behalf.
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, leaves the Order, or dies,
or acknowledges that he has become a Sâmanera, or that he has abandoned the
precepts, or lastly that he has become guilty of an extreme offence,--then the
Samgha becomes the owner (of the portion of robes that would have fallen to
him).
p. 250
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, acknowledges that he has
become mad, or unhinged in his mind, or in bodily pain, or that he has been
suspended for refusal to acknowledge an offence he had committed, or to atone
for such an offence, or to renounce a false doctrine--then (his portion of robes
is nevertheless) to be allotted to him if there be any person present proper to
receive them on his behalf.
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, acknowledges that he is a
eunuch, or that he had furtively attached himself to the Samgha, or that he had
gone over to the Titthiyas, or that he is an animal, or that he had been guilty
of matricide, or of parricide, or that he had murdered an Arahat, or that he had
violated a Bhikkhunî, or that he had raised a schism in the Samgha, .or that he
had shed a Buddha's blood, or that he is a hermaphrodite--then the Samgha
becomes the owner (of the portion of robes that would have fallen to him).
3. '[The same rules as in § 2, if he had gone away,. &c., after the gift of
robes had been made to the Samgha, but before the robes had been divided among
the individual members of the Samgha belonging to the place where he had spent
the rainy season.]
4. 'Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy
season, divisions arise among the Samgha before any robes have fallen to them,
and the people there give the water (of
p. 251
presentation 1) to one party, and the robes to the other party, thinking, "We
are giving to the Samgha"--then those (robes are the property) of the (whole)
Samgha.
The people there give the water of presentation to one party, and the robes to
the same party, thinking, "We are giving to the Samgha"--then those robes are
the property of the whole Samgha.
5. '[In the same two cases, if the people intend to give to the one party only,
the robes are to be the property of that party.]
6. 'Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy
season, divisions arise among the Samgha after the gift of robes has been made
to the Samgha, but before the division (of the robes to the individual members)
has taken place--then at the division an equal share is to be given to all.'
Footnotes
249:1 The above list of disqualifications has already occurred at II, 36; IV,
14.
251:1 There is no doubt that this is the meaning here of udaka. Compare above,
Mahâvagga I, 22, 18, and Gâtaka I, 93; III, 286; Dîpavamsa XIII, 29.
gift of robes had fallen to the Samgha, went away (from the place); left the
Order; died; admitted that they were Sâmaneras; or that they had abandoned the
precepts; or that they had become guilty of an extreme
p. 249
offence; or that they were mad; or that their minds were unhinged; or that they
suffered bodily pain; or that suspension had been pronounced against them for
their refusal to acknowledge an offence they had committed, or to atone for such
an offence, or to renounce a false doctrine; or that they were eunuchs; or that
they had furtively attached themselves (to the Samgha); or that they had gone
over to the Titthiyas; or that they were an animal; or that they had been guilty
of matricide, or of parricide; or that they had murdered an A rah at; or that
they had violated a Bhikkhunî; or that they had caused a schism in the Samgha;
or that they had shed (a Buddha's) blood; or that they were hermaphrodites 1.
They told this matter to the Blessed One.
2. 'In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes
away before a gift of robes has fallen to the Samgha--then they are nevertheless
to be allotted to him if there be any person present proper to receive them on
his behalf.
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, leaves the Order, or dies,
or acknowledges that he has become a Sâmanera, or that he has abandoned the
precepts, or lastly that he has become guilty of an extreme offence,--then the
Samgha becomes the owner (of the portion of robes that would have fallen to
him).
p. 250
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, acknowledges that he has
become mad, or unhinged in his mind, or in bodily pain, or that he has been
suspended for refusal to acknowledge an offence he had committed, or to atone
for such an offence, or to renounce a false doctrine--then (his portion of robes
is nevertheless) to be allotted to him if there be any person present proper to
receive them on his behalf.
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, acknowledges that he is a
eunuch, or that he had furtively attached himself to the Samgha, or that he had
gone over to the Titthiyas, or that he is an animal, or that he had been guilty
of matricide, or of parricide, or that he had murdered an Arahat, or that he had
violated a Bhikkhunî, or that he had raised a schism in the Samgha, .or that he
had shed a Buddha's blood, or that he is a hermaphrodite--then the Samgha
becomes the owner (of the portion of robes that would have fallen to him).
3. '[The same rules as in § 2, if he had gone away,. &c., after the gift of
robes had been made to the Samgha, but before the robes had been divided among
the individual members of the Samgha belonging to the place where he had spent
the rainy season.]
4. 'Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy
season, divisions arise among the Samgha before any robes have fallen to them,
and the people there give the water (of
p. 251
presentation 1) to one party, and the robes to the other party, thinking, "We
are giving to the Samgha"--then those (robes are the property) of the (whole)
Samgha.
The people there give the water of presentation to one party, and the robes to
the same party, thinking, "We are giving to the Samgha"--then those robes are
the property of the whole Samgha.
5. '[In the same two cases, if the people intend to give to the one party only,
the robes are to be the property of that party.]
6. 'Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy
season, divisions arise among the Samgha after the gift of robes has been made
to the Samgha, but before the division (of the robes to the individual members)
has taken place--then at the division an equal share is to be given to all.'
Footnotes
249:1 The above list of disqualifications has already occurred at II, 36; IV,
14.
251:1 There is no doubt that this is the meaning here of udaka. Compare above,
Mahâvagga I, 22, 18, and Gâtaka I, 93; III, 286; Dîpavamsa XIII, 29.
Mahavagga - Eighth Khandhaka: Chapter 29
1. Now at that time the Khabbaggiya Bhikkhus wore robes that were all of a blue,
light yellow, crimson, brown, black, brownish yellow, or dark
p. 248
yellow colour 1; they wore robes with skirts to them which were not made of torn
pieces of cloth, or were long, or had flowers on them, or cobras' hoods on them;
they wore jackets, and dresses of the Tirîtaka plant 2, and turbans.
The people were indignant, murmured, and became annoyed, saying, 'This is like
those still living in the enjoyments of the world.'
They told the matter to the Blessed One.
'Robes that are all of a blue colour [&c.; all the things mentioned in the first
paragraph being here repeated] are not to be worn. Whosoever wears them shall be
guilty of a dukkata 3.'
Footnotes
248:1 See Buddhaghosa's explanations of all these colours in the note on V, 2,
I.
248:2 Buddhaghosa says on this word, Tirîtan (sic) ti pana rukkhakhallimayam,
tam pâda-punkhanam kâtum vattati. Khalli is 'bark.'
248:3 Buddhaghosa says that the robes of the colours mentioned in this chapter
may be worn if they have first been dyed, or may be used as coverlets, or may be
cut up and used as parts of robes. So the robes with skirts to them may be worn
if the forbidden skirts have first been torn or cut off.
light yellow, crimson, brown, black, brownish yellow, or dark
p. 248
yellow colour 1; they wore robes with skirts to them which were not made of torn
pieces of cloth, or were long, or had flowers on them, or cobras' hoods on them;
they wore jackets, and dresses of the Tirîtaka plant 2, and turbans.
The people were indignant, murmured, and became annoyed, saying, 'This is like
those still living in the enjoyments of the world.'
They told the matter to the Blessed One.
'Robes that are all of a blue colour [&c.; all the things mentioned in the first
paragraph being here repeated] are not to be worn. Whosoever wears them shall be
guilty of a dukkata 3.'
Footnotes
248:1 See Buddhaghosa's explanations of all these colours in the note on V, 2,
I.
248:2 Buddhaghosa says on this word, Tirîtan (sic) ti pana rukkhakhallimayam,
tam pâda-punkhanam kâtum vattati. Khalli is 'bark.'
248:3 Buddhaghosa says that the robes of the colours mentioned in this chapter
may be worn if they have first been dyed, or may be used as coverlets, or may be
cut up and used as parts of robes. So the robes with skirts to them may be worn
if the forbidden skirts have first been torn or cut off.
Mahavagga - Eighth Khandhaka: Chapter 28
1. Now at that time a certain Bhikkhu came naked up to the place where the
Blessed One was, and said:
'The Blessed One, Lord, has praised in many ways the moderate man and the
contented who has eradicated (evil), who has shaken off his passions, who is
gracious, reverent, energetic 5. Now this
p. 246
nakedness, Lord, is in many ways effectual to moderation and content, to the
eradication of evil, to the suppressions of the passions, to graciousness,
reverence, and zeal. It were well, Lord, if the Blessed One would enjoin
nakedness upon the Bhikkhus.'
The Blessed Buddha rebuked him, saying, 'This would be improper, O foolish one,
crooked, unsuitable, unworthy of a Sam a n a, unbecoming, and it ought not to be
done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will
not conduce, O foolish one, to the conversion of the unconverted.'
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do 1. Whosoever
does so, shall be guilty of a grave offence (Thullakkaya).'
2. [The whole -section repeated respectively in the case of a Bhikkhu clad in a
garment of grass, clad in a garment of bark 2, clad in a garment of phalaka
cloth 3, clad in a garment of hair 4, clad in the skin of a wild animal, clad in
the feathers of
p. 247
an owl, clad in antelope skins (with the hoofs left on) 1. But instead of 'adopt
nakedness as the Titthiyas do' substitute respectively 'wear a garment of grass,
&c., which is the symbol 2 the Titthiyas use.']
3. Now at that time a certain Bhikkhu came up to the place where the Blessed One
was, clad in cloth made of the stalks of the akka plant 3.
[All as before in § 1, down to:]
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant.
Whosoever does so, shall be guilty of a dukkata.'
[§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaki fibre 4.]
Footnotes
245:5 So, for example, in Kullavagga I, 1, 3.
246:1 Compare above, VIII, 15, 7 and 11.
246:2 This is several times referred to in the Gâtakas; for instance, pp. 6, 9,
12,
246:3 Perhaps made of leaves. Compare Böhtlingk-Roth's, No. 5, sub voce; and
Gâtaka I, 304 (phalakattharasayana). Perhaps also Gâtaka I, 356, 'making a man
his phalaka,' may be a figure of speech founded on this use of the word, and
mean 'making him his covering.'
246:4 Like the well-known Titthiya Agita, one of the six great heretics
(Sâmañña-phala Sutta, ed. Grimblot, p. 114, Book of the Great Decease, V, 60).
247:1 Buddhaghosa, at Suttavibhaṅga, Pârâgika I, 10, 3, where this word occurs,
says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare
also above, Mahâvagga V. 4.
247:2 Titthiya-dhaga. Compare Gâtaka I, 65, and Kullavagga I, 2 7.
247:3 Akkanâlan ti akkanâlamayam (B.). Compare Böhtlingk-Roth, under arka.
247:4 Potthako ti makakimayo vukkati (B.). So also Childers, sub voce.
Blessed One was, and said:
'The Blessed One, Lord, has praised in many ways the moderate man and the
contented who has eradicated (evil), who has shaken off his passions, who is
gracious, reverent, energetic 5. Now this
p. 246
nakedness, Lord, is in many ways effectual to moderation and content, to the
eradication of evil, to the suppressions of the passions, to graciousness,
reverence, and zeal. It were well, Lord, if the Blessed One would enjoin
nakedness upon the Bhikkhus.'
The Blessed Buddha rebuked him, saying, 'This would be improper, O foolish one,
crooked, unsuitable, unworthy of a Sam a n a, unbecoming, and it ought not to be
done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will
not conduce, O foolish one, to the conversion of the unconverted.'
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do 1. Whosoever
does so, shall be guilty of a grave offence (Thullakkaya).'
2. [The whole -section repeated respectively in the case of a Bhikkhu clad in a
garment of grass, clad in a garment of bark 2, clad in a garment of phalaka
cloth 3, clad in a garment of hair 4, clad in the skin of a wild animal, clad in
the feathers of
p. 247
an owl, clad in antelope skins (with the hoofs left on) 1. But instead of 'adopt
nakedness as the Titthiyas do' substitute respectively 'wear a garment of grass,
&c., which is the symbol 2 the Titthiyas use.']
3. Now at that time a certain Bhikkhu came up to the place where the Blessed One
was, clad in cloth made of the stalks of the akka plant 3.
[All as before in § 1, down to:]
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant.
Whosoever does so, shall be guilty of a dukkata.'
[§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaki fibre 4.]
Footnotes
245:5 So, for example, in Kullavagga I, 1, 3.
246:1 Compare above, VIII, 15, 7 and 11.
246:2 This is several times referred to in the Gâtakas; for instance, pp. 6, 9,
12,
246:3 Perhaps made of leaves. Compare Böhtlingk-Roth's, No. 5, sub voce; and
Gâtaka I, 304 (phalakattharasayana). Perhaps also Gâtaka I, 356, 'making a man
his phalaka,' may be a figure of speech founded on this use of the word, and
mean 'making him his covering.'
246:4 Like the well-known Titthiya Agita, one of the six great heretics
(Sâmañña-phala Sutta, ed. Grimblot, p. 114, Book of the Great Decease, V, 60).
247:1 Buddhaghosa, at Suttavibhaṅga, Pârâgika I, 10, 3, where this word occurs,
says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare
also above, Mahâvagga V. 4.
247:2 Titthiya-dhaga. Compare Gâtaka I, 65, and Kullavagga I, 2 7.
247:3 Akkanâlan ti akkanâlamayam (B.). Compare Böhtlingk-Roth, under arka.
247:4 Potthako ti makakimayo vukkati (B.). So also Childers, sub voce.
Mahavagga - Eighth Khandhaka: Chapter 27
1. Now at that time two Bhikkhus were journeying along a high road in the
country of Kosala. And they came to a certain residence, and there one of the
two fell ill. Then the Bhikkhus there thought: 'Waiting upon the sick has been
highly spoken of by the Blessed One. Let us then, friends, now wait upon this
Bhikkhu.' And they waited upon him, and while he was being nursed by them, he
completed his time 1. Then those Bhikkhus took that Bhikkhu's bowl and his
robes, and went to Sâvatthi, and told the matter to the Blessed One.
'On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl
and of his robes. But, now, those who wait upon the sick are of much service. I
prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by
the
p. 244
[paragraph continues] Samgha to them who have waited upon the sick. And thus, O
Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick
ought to go before the Samgha, and to say thus: "Such and such a Bhikkhu, Sirs,
has completed his time. These are his set of robes and his bowl." Then a
discreet and able Bhikkhu ought to lay the proposition before the Samgha,
saying, "Let the Samgha hear me. Such and such a Bhikkhu has completed his time.
These are his set of robes and his bowl. If it is convenient to the Samgha, let
the Samgha assign this set of robes and this bowl to those who have waited upon
the sick." This is the ñatti.' [Here follow the usual formal words of a
kammavâkâ 1.]
3. Now at that time a certain Sâmanera had completed his time.
They told this matter to the Blessed One.
[The decision and the kammavâkâ are the same as in §2.]
4. Now at that time a certain Bhikkhu and a Sâmanera waited upon a sick Bhikkhu;
and while he was being waited upon by them he completed his time. And the
Bhikkhu who had waited upon the sick thought: 'How now ought the due portion of
robes be given to the Sâmanera who waited upon the sick?'
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that you are to give an equal portion to a Sâmanera
who waits upon the sick.'
5. Now at that time a certain Bhikkhu who was
p. 245
possessed of much property, and of a plentiful supply of a Bhikkhu's requisites,
completed his time.
They told this matter to the Blessed One.
'On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl
and of his robes. But, now, those who wait upon the sick are of much service. I
prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by
the Samgha to them who have waited upon the sick. And whatever little property
and small supply of a Bhikkhu's requisites there may be, that is to be divided
by the Samgha that are present there; but whatever large quantity of property
and large supply of a Bhikkhu's requisites there may be, that is not to be given
away 1 and not to be apportioned 2, but to belong to the Samgha of the four
directions 3, those who have come in, and those who have not 4.'
Footnotes
243:1 That is, he died.
244:1 There is only one, not three Kammavâkâs, given in the text.
245:1 See Kullavagga VI, 15, 2.
245:2 See Kullavagga VI, 16, 2.
245:3 That is, 'of all the world.'
245:4 This description of the totality of the Samgha is constantly found in
dedicatory inscriptions. See Rh. D.'s paper in the Indian Antiquary, May, 1872.
country of Kosala. And they came to a certain residence, and there one of the
two fell ill. Then the Bhikkhus there thought: 'Waiting upon the sick has been
highly spoken of by the Blessed One. Let us then, friends, now wait upon this
Bhikkhu.' And they waited upon him, and while he was being nursed by them, he
completed his time 1. Then those Bhikkhus took that Bhikkhu's bowl and his
robes, and went to Sâvatthi, and told the matter to the Blessed One.
'On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl
and of his robes. But, now, those who wait upon the sick are of much service. I
prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by
the
p. 244
[paragraph continues] Samgha to them who have waited upon the sick. And thus, O
Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick
ought to go before the Samgha, and to say thus: "Such and such a Bhikkhu, Sirs,
has completed his time. These are his set of robes and his bowl." Then a
discreet and able Bhikkhu ought to lay the proposition before the Samgha,
saying, "Let the Samgha hear me. Such and such a Bhikkhu has completed his time.
These are his set of robes and his bowl. If it is convenient to the Samgha, let
the Samgha assign this set of robes and this bowl to those who have waited upon
the sick." This is the ñatti.' [Here follow the usual formal words of a
kammavâkâ 1.]
3. Now at that time a certain Sâmanera had completed his time.
They told this matter to the Blessed One.
[The decision and the kammavâkâ are the same as in §2.]
4. Now at that time a certain Bhikkhu and a Sâmanera waited upon a sick Bhikkhu;
and while he was being waited upon by them he completed his time. And the
Bhikkhu who had waited upon the sick thought: 'How now ought the due portion of
robes be given to the Sâmanera who waited upon the sick?'
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that you are to give an equal portion to a Sâmanera
who waits upon the sick.'
5. Now at that time a certain Bhikkhu who was
p. 245
possessed of much property, and of a plentiful supply of a Bhikkhu's requisites,
completed his time.
They told this matter to the Blessed One.
'On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl
and of his robes. But, now, those who wait upon the sick are of much service. I
prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by
the Samgha to them who have waited upon the sick. And whatever little property
and small supply of a Bhikkhu's requisites there may be, that is to be divided
by the Samgha that are present there; but whatever large quantity of property
and large supply of a Bhikkhu's requisites there may be, that is not to be given
away 1 and not to be apportioned 2, but to belong to the Samgha of the four
directions 3, those who have come in, and those who have not 4.'
Footnotes
243:1 That is, he died.
244:1 There is only one, not three Kammavâkâs, given in the text.
245:1 See Kullavagga VI, 15, 2.
245:2 See Kullavagga VI, 16, 2.
245:3 That is, 'of all the world.'
245:4 This description of the totality of the Samgha is constantly found in
dedicatory inscriptions. See Rh. D.'s paper in the Indian Antiquary, May, 1872.
Mahavagga - Eighth Khandhaka: Chapter 26
1. Now at that time a certain Bhikkhu had a disturbance in his bowels, and he
lay fallen in his own evacuations. And the Blessed One on going round the
sleeping-places accompanied by the venerable Ânanda came to that Bhikkhu's
abode, and saw him so. And he went up to him, and asked him, 'What is the matter
with you, O Bhikkhu?'
'I have a disturbance, Lord, in my bowels.'
'Then have you, O Bhikkhu, any one to wait upon you?'
'No, Lord.'
'Why do not the Bhikkhus wait upon you?'
'Because I am of no service, Lord, to the Bhikkhus.'
2. Then the Blessed One said to the venerable
p. 241
[paragraph continues] Ânanda: 'Go, Ânanda, and fetch some water. Let us bathe
this Bhikkhu.'
'Even so, Lord,' said the venerable Ânanda, in assent to the Blessed One, and
fetched the water. And the Blessed One poured the water over that Bhikkhu; and
the venerable Ânanda wiped him down. And the Blessed One taking hold of him at
the head, and the venerable Ânanda at the feet, they lifted him up, and laid him
down upon his bed.
3. Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the Bhikkhus, 'Is there, O Bhikkhus, in
such and such an apartment, a Bhikkhu who is sick?'
'There is, Lord.'
'Then what, O Bhikkhus, is the matter with that Bhikkhu?'
'He has a disturbance, Lord, in his bowels.'
'And is there any one, O Bhikkhus, to wait upon him?'
'No, Lord.'
Why, then, do not the Bhikkhus wait upon him?'
'That Bhikkhu, Lord, is of no service to the Bhikkhus; therefore do they not
wait upon him.'
'Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you! If ye,
O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon
you? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick.
4. 'If he have an upagghâya, his upagghâya should wait upon him as long as his
life lasts, and wait until he has recovered; and so if he have an âkariya, a
saddhi-vihârika, an antevâsika, a fellow
p. 242
saddhi-vihârika, or a fellow antevâsika 1. And if he have neither of all these,
then should the Samgha wait upon him; and whosoever does not do so, shall be
guilty of a dukkata.
5. 'There are five qualities, O Bhikkhus, which, when a sick man has, he is
difficult to wait upon--when he does not do what is good for him; when he does
not know the limit (of the quantity of food) that is good for him 2; when he
does not take his medicine; when he does not let a nurse who desires his good
know what manner of disease he has, or when it is getting worse that that is so,
or when it is getting better that that is so, or when it is stationary that that
is so; and when he has become unable to bear bodily pains that are severe,
sharp, grievous, disagreeable, unpleasant, and destructive to life 3. These are
the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to
wait upon.
6. 'There are five qualities, O Bhikkhus, which, when a sick man has, he is easy
to wait upon--when he does' (&c., the contrary of the last section).
7. 'There are five qualities, O Bhikkhus, which, when one who waits upon the
sick has, he is incompetent to the task--when he is not capable of prescribing
medicines; when he does not know what (diet) is good and what is not good for
the patient, serving what is not good, and not serving what is good for him;
when he waits upon the sick out of
p. 243
greed, and not out of love; when he revolts from removing evacuations, saliva or
vomit; when he is not capable from time to time of teaching, inciting, arousing,
and gladdening the patient with religious discourse. These are the five
qualities, O Bhikkhus, which, when one who waits upon the sick has, he is
incompetent to the task.
8. 'There are five qualities, O Bhikkhus, which, when one who waits upon the
sick has, he is competent to the task--when he is capable' (&c., the contrary of
the last section).
Footnotes
240:1 Buddhaghosa says, Ekâdhippâyan ti ekam adhippâyam. Eka-puggala-pativisam
eva dethâ ti attho.
242:1 On all except the last two this duty has already been enjoined above in
the passages on the mutual duties of masters and pupils (Mahâvagga I, 24, 25; I,
26, II; I, 32, 3; I, 33, r).
242:2 Compare Gâtaka II, 293, 294.
242:3 This last clause occurs also above, at I, 49, 6.
lay fallen in his own evacuations. And the Blessed One on going round the
sleeping-places accompanied by the venerable Ânanda came to that Bhikkhu's
abode, and saw him so. And he went up to him, and asked him, 'What is the matter
with you, O Bhikkhu?'
'I have a disturbance, Lord, in my bowels.'
'Then have you, O Bhikkhu, any one to wait upon you?'
'No, Lord.'
'Why do not the Bhikkhus wait upon you?'
'Because I am of no service, Lord, to the Bhikkhus.'
2. Then the Blessed One said to the venerable
p. 241
[paragraph continues] Ânanda: 'Go, Ânanda, and fetch some water. Let us bathe
this Bhikkhu.'
'Even so, Lord,' said the venerable Ânanda, in assent to the Blessed One, and
fetched the water. And the Blessed One poured the water over that Bhikkhu; and
the venerable Ânanda wiped him down. And the Blessed One taking hold of him at
the head, and the venerable Ânanda at the feet, they lifted him up, and laid him
down upon his bed.
3. Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the Bhikkhus, 'Is there, O Bhikkhus, in
such and such an apartment, a Bhikkhu who is sick?'
'There is, Lord.'
'Then what, O Bhikkhus, is the matter with that Bhikkhu?'
'He has a disturbance, Lord, in his bowels.'
'And is there any one, O Bhikkhus, to wait upon him?'
'No, Lord.'
Why, then, do not the Bhikkhus wait upon him?'
'That Bhikkhu, Lord, is of no service to the Bhikkhus; therefore do they not
wait upon him.'
'Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you! If ye,
O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon
you? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick.
4. 'If he have an upagghâya, his upagghâya should wait upon him as long as his
life lasts, and wait until he has recovered; and so if he have an âkariya, a
saddhi-vihârika, an antevâsika, a fellow
p. 242
saddhi-vihârika, or a fellow antevâsika 1. And if he have neither of all these,
then should the Samgha wait upon him; and whosoever does not do so, shall be
guilty of a dukkata.
5. 'There are five qualities, O Bhikkhus, which, when a sick man has, he is
difficult to wait upon--when he does not do what is good for him; when he does
not know the limit (of the quantity of food) that is good for him 2; when he
does not take his medicine; when he does not let a nurse who desires his good
know what manner of disease he has, or when it is getting worse that that is so,
or when it is getting better that that is so, or when it is stationary that that
is so; and when he has become unable to bear bodily pains that are severe,
sharp, grievous, disagreeable, unpleasant, and destructive to life 3. These are
the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to
wait upon.
6. 'There are five qualities, O Bhikkhus, which, when a sick man has, he is easy
to wait upon--when he does' (&c., the contrary of the last section).
7. 'There are five qualities, O Bhikkhus, which, when one who waits upon the
sick has, he is incompetent to the task--when he is not capable of prescribing
medicines; when he does not know what (diet) is good and what is not good for
the patient, serving what is not good, and not serving what is good for him;
when he waits upon the sick out of
p. 243
greed, and not out of love; when he revolts from removing evacuations, saliva or
vomit; when he is not capable from time to time of teaching, inciting, arousing,
and gladdening the patient with religious discourse. These are the five
qualities, O Bhikkhus, which, when one who waits upon the sick has, he is
incompetent to the task.
8. 'There are five qualities, O Bhikkhus, which, when one who waits upon the
sick has, he is competent to the task--when he is capable' (&c., the contrary of
the last section).
Footnotes
240:1 Buddhaghosa says, Ekâdhippâyan ti ekam adhippâyam. Eka-puggala-pativisam
eva dethâ ti attho.
242:1 On all except the last two this duty has already been enjoined above in
the passages on the mutual duties of masters and pupils (Mahâvagga I, 24, 25; I,
26, II; I, 32, 3; I, 33, r).
242:2 Compare Gâtaka II, 293, 294.
242:3 This last clause occurs also above, at I, 49, 6.
Mahavagga - Eighth Khandhaka: Chapter 25
1. Now at that time the venerable Upananda of the Sakya race, having spent the
rainy season at Sâvatthi, went to take up his abode in a certain village. The
Bhikkhus in that place assembled together with the object of dividing the robes.
They said to him
'These robes, friend, which are the property of the Samgha, are about to be
divided. Will you accept a share of them?'
'Yes, friends, I will,' said he; and taking his share, departed thence and took
up his abode elsewhere.
[The same thing happened there, and] he departed thence and took up his abode
elsewhere.
[The same thing happened there, and so] he returned to Sâvatthi with a great
bundle of robes.
2. The Bhikkhus said to him: 'What a meritorious
p. 240
of the robes be assigned to Upananda of the Sakya race?'
They told the matter to the Blessed One.
'Give, O Bhikkhus, to that foolish one but one portion 1. In case, O Bhikkhus, a
Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain
many robes, then, if he have spent exactly half the season in one place and half
in another, a half portion of the robes due to him shall be given to him in one
place, and a half in the other; but in whichever place of the two he have spent
a greater part of the rainy season, thence shall the portions of robes due to
him be given.'
Footnotes
238:1 There is a Sânavâsi who takes a prominent part at the Council of Vesâlî
(Kullavagga XII, 1, 8; XII, 2, 4). He is probably meant to be considered the
same as this one.
p. 239
person you are, friend Upananda. Plenty of robes have come into your
possession!'
'Where is my merit, friends?' said he, and [told them all that had happened] 1.
3. 'How then, friend Upananda, have you spent the rainy season in one place, and
accepted a share of robes in another place?'
'Yes, friends, that is so.'
Those Bhikkhus who were moderate were indignant, murmured, and became annoyed,
saying, 'How can the venerable Upananda spend the rainy season in one place, and
accept a share of robes in another place?'
They told the matter to the Blessed One.
'Is it true, Upananda, as they say, that you have spent the rainy season in one
place, and have accepted a share of robes in another place?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'How can you, O foolish one, act so?
This will not redound to the conversion of the unconverted, or to the increase
of the converted!'
And after having rebuked him, and delivered a religious discourse, he addressed
the Bhikkhus, saying, 'Whosoever, O Bhikkhus, has spent the rainy season in one
place, is not to accept a share of the robes in another place. Whosoever does so
shall be guilty of a dukkata.'
4. Now at that time the venerable Upananda of the Sakya race spent the rainy
season alone in two residences, thinking thus to obtain many robes. And the
Bhikkhus thought: 'How should his portion
239:1 Section 1 repeated, with the necessary change of person, &c.
rainy season at Sâvatthi, went to take up his abode in a certain village. The
Bhikkhus in that place assembled together with the object of dividing the robes.
They said to him
'These robes, friend, which are the property of the Samgha, are about to be
divided. Will you accept a share of them?'
'Yes, friends, I will,' said he; and taking his share, departed thence and took
up his abode elsewhere.
[The same thing happened there, and] he departed thence and took up his abode
elsewhere.
[The same thing happened there, and so] he returned to Sâvatthi with a great
bundle of robes.
2. The Bhikkhus said to him: 'What a meritorious
p. 240
of the robes be assigned to Upananda of the Sakya race?'
They told the matter to the Blessed One.
'Give, O Bhikkhus, to that foolish one but one portion 1. In case, O Bhikkhus, a
Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain
many robes, then, if he have spent exactly half the season in one place and half
in another, a half portion of the robes due to him shall be given to him in one
place, and a half in the other; but in whichever place of the two he have spent
a greater part of the rainy season, thence shall the portions of robes due to
him be given.'
Footnotes
238:1 There is a Sânavâsi who takes a prominent part at the Council of Vesâlî
(Kullavagga XII, 1, 8; XII, 2, 4). He is probably meant to be considered the
same as this one.
p. 239
person you are, friend Upananda. Plenty of robes have come into your
possession!'
'Where is my merit, friends?' said he, and [told them all that had happened] 1.
3. 'How then, friend Upananda, have you spent the rainy season in one place, and
accepted a share of robes in another place?'
'Yes, friends, that is so.'
Those Bhikkhus who were moderate were indignant, murmured, and became annoyed,
saying, 'How can the venerable Upananda spend the rainy season in one place, and
accept a share of robes in another place?'
They told the matter to the Blessed One.
'Is it true, Upananda, as they say, that you have spent the rainy season in one
place, and have accepted a share of robes in another place?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'How can you, O foolish one, act so?
This will not redound to the conversion of the unconverted, or to the increase
of the converted!'
And after having rebuked him, and delivered a religious discourse, he addressed
the Bhikkhus, saying, 'Whosoever, O Bhikkhus, has spent the rainy season in one
place, is not to accept a share of the robes in another place. Whosoever does so
shall be guilty of a dukkata.'
4. Now at that time the venerable Upananda of the Sakya race spent the rainy
season alone in two residences, thinking thus to obtain many robes. And the
Bhikkhus thought: 'How should his portion
239:1 Section 1 repeated, with the necessary change of person, &c.
Mahavagga - Eighth Khandhaka: Chapter 24
1. Now at that time a certain Bhikkhu kept Vassa 2 alone. The people then gave
him robes, saying, 'We give them to the Samgha.'
Then that Bhikkhu thought: 'It has been laid down by the Blessed One that the
lowest number which can constitute a Samgha is four 3. Now I am by myself, and
these people have given the robes, saying, "We give them to the Samgha." I had
better take these robes, which are the property of a Samgha, to Sâvatthi.'
So that Bhikkhu did so, and told the matter to the Blessed One.
'These robes are your own, O Bhikkhu, until the Kathina ceremony shall have been
performed 4.'
2. 'Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the
place give
p. 236
him robes, intending them for the Samgha,--I prescribe, O Bhikkhus, that those
robes shall be his until the Kathina ceremony shall have been performed.'
3. Now at that time a certain Bhikkhu spent the rest of the year (besides the
rainy season) 1 alone. The people there (&c., as before, in the first paragraph
of 24. 1, down to the end).
So that Bhikkhu did so, and told the matter to the Bhikkhus. They told the
matter to the Blessed One.
'I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha
(whether large or small in number) that may be present there.
4. 'Now in case, O Bhikkhus, a Bhikkhu spend the rest of the year (besides the
rainy season) alone, if and the people of the place give him robes, intending
them for the Samgha,--I allow, O Bhikkhus, that that Bhikkhu should appropriate
those robes to himself 2, saying, "These robes are for me." If another Bhikkhu
should arrive before those robes have been appropriated to that Bhikkhu, an
equal share is to be given (to the in-coming Bhikkhu). If while the robes are
being divided by those Bhikkhus, and before the lot has been cast, another
Bhikkhu should arrive, an equal share is to be given to him. If while the robes
are being divided by those Bhikkhus, and after the lot has been cast, another
Bhikkhu
p. 237
should arrive, an equal share need not, if they do not wish it 1, be given to
him.'
5. Now at that time two Theras, who were brothers, the venerable Isidâsa and the
venerable Isibhatta, having spent the rainy season in Sâvatthi, went to take up
their abode in a certain village. The people there, thinking, 'It is long since
these Theras have arrived here,' made gifts of both food and robes.
The Bhikkhus who resided there asked the Theras, saying, 'These robes, Sirs,
which are the property of the Samgha, have come to us through the Theras'
arrival 2. Will the Theras accept a share?'
The Theras answered: 'As we understand the rule laid down by the Blessed One,
these robes belong to you alone until the K a Mina ceremony shall have been
performed 3.'
6. Now at that time three Bhikkhus spent the rainy season at Râgagaha. The
people there made gifts of robes, saying, 'We give them to the Samgha.'
Then those Bhikkhus thought thus: 'It has been laid down by the Blessed One that
the smallest Samgha shall consist of four persons, and we are only three, and
these people have made gifts of robes, intending to give them to the Samgha.
What now ought we to do with them?'
Now at that time there were staying in Pâtaliputta,
p. 238
at the kukkutârâma, a number of Theras--the venerable Nilavâsi, and the
venerable Sânavâsi 1, and the venerable Gopaka, and the venerable Bhagu, and the
venerable Phalika-sandâna. And those Bhikkhus went to Pâtaliputta, and asked the
Theras what they should do.
The Theras answered: 'As we understand the rule laid down by the Blessed One,
these robes belong to you alone until the Kathina ceremony shall have been
performed.'
Footnotes
235:2 That is, spent the rainy season.
235:3 This is laid down in Mahâvagga IX, 4, I.
235:4 And thereby the Kathina license suspended. Compare the 1st, and, and 3rd
Nissaggiyas, and our note on p. 18.
236:1 Buddhaghosa says, Utukâlan ti vassânato aññam kâlam, where vassâna means
the rainy season. See Abhidhânappadîpikâ, verse 79.
236:2 On this sense of adhitthâtum, see above, Mahâvagga VIII, 20, 2.
237:1 Akâmâ; on which compare II, 27, 15, and especially II, 34, 3, and IV, 17,
6.
237:2 Âgamma, which is here nearly the same as uddissa. To give the full import
of the expression it would be necessary to say, have come to us in consequence
of the inducement offered to the givers by the presence of the Theras here.'
237:3 See our note above on § 1.
him robes, saying, 'We give them to the Samgha.'
Then that Bhikkhu thought: 'It has been laid down by the Blessed One that the
lowest number which can constitute a Samgha is four 3. Now I am by myself, and
these people have given the robes, saying, "We give them to the Samgha." I had
better take these robes, which are the property of a Samgha, to Sâvatthi.'
So that Bhikkhu did so, and told the matter to the Blessed One.
'These robes are your own, O Bhikkhu, until the Kathina ceremony shall have been
performed 4.'
2. 'Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the
place give
p. 236
him robes, intending them for the Samgha,--I prescribe, O Bhikkhus, that those
robes shall be his until the Kathina ceremony shall have been performed.'
3. Now at that time a certain Bhikkhu spent the rest of the year (besides the
rainy season) 1 alone. The people there (&c., as before, in the first paragraph
of 24. 1, down to the end).
So that Bhikkhu did so, and told the matter to the Bhikkhus. They told the
matter to the Blessed One.
'I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha
(whether large or small in number) that may be present there.
4. 'Now in case, O Bhikkhus, a Bhikkhu spend the rest of the year (besides the
rainy season) alone, if and the people of the place give him robes, intending
them for the Samgha,--I allow, O Bhikkhus, that that Bhikkhu should appropriate
those robes to himself 2, saying, "These robes are for me." If another Bhikkhu
should arrive before those robes have been appropriated to that Bhikkhu, an
equal share is to be given (to the in-coming Bhikkhu). If while the robes are
being divided by those Bhikkhus, and before the lot has been cast, another
Bhikkhu should arrive, an equal share is to be given to him. If while the robes
are being divided by those Bhikkhus, and after the lot has been cast, another
Bhikkhu
p. 237
should arrive, an equal share need not, if they do not wish it 1, be given to
him.'
5. Now at that time two Theras, who were brothers, the venerable Isidâsa and the
venerable Isibhatta, having spent the rainy season in Sâvatthi, went to take up
their abode in a certain village. The people there, thinking, 'It is long since
these Theras have arrived here,' made gifts of both food and robes.
The Bhikkhus who resided there asked the Theras, saying, 'These robes, Sirs,
which are the property of the Samgha, have come to us through the Theras'
arrival 2. Will the Theras accept a share?'
The Theras answered: 'As we understand the rule laid down by the Blessed One,
these robes belong to you alone until the K a Mina ceremony shall have been
performed 3.'
6. Now at that time three Bhikkhus spent the rainy season at Râgagaha. The
people there made gifts of robes, saying, 'We give them to the Samgha.'
Then those Bhikkhus thought thus: 'It has been laid down by the Blessed One that
the smallest Samgha shall consist of four persons, and we are only three, and
these people have made gifts of robes, intending to give them to the Samgha.
What now ought we to do with them?'
Now at that time there were staying in Pâtaliputta,
p. 238
at the kukkutârâma, a number of Theras--the venerable Nilavâsi, and the
venerable Sânavâsi 1, and the venerable Gopaka, and the venerable Bhagu, and the
venerable Phalika-sandâna. And those Bhikkhus went to Pâtaliputta, and asked the
Theras what they should do.
The Theras answered: 'As we understand the rule laid down by the Blessed One,
these robes belong to you alone until the Kathina ceremony shall have been
performed.'
Footnotes
235:2 That is, spent the rainy season.
235:3 This is laid down in Mahâvagga IX, 4, I.
235:4 And thereby the Kathina license suspended. Compare the 1st, and, and 3rd
Nissaggiyas, and our note on p. 18.
236:1 Buddhaghosa says, Utukâlan ti vassânato aññam kâlam, where vassâna means
the rainy season. See Abhidhânappadîpikâ, verse 79.
236:2 On this sense of adhitthâtum, see above, Mahâvagga VIII, 20, 2.
237:1 Akâmâ; on which compare II, 27, 15, and especially II, 34, 3, and IV, 17,
6.
237:2 Âgamma, which is here nearly the same as uddissa. To give the full import
of the expression it would be necessary to say, have come to us in consequence
of the inducement offered to the givers by the presence of the Theras here.'
237:3 See our note above on § 1.
Mahavagga - Eighth Khandhaka: Chapter 23
1. Now at that time a certain Bhikkhu who had deposited his robes 3 in Andhavana
entered the
p. 233
village for alms (clad only) in his waist cloth and nether garment 1. Thieves
carried off that robe. That Bhikkhu became ragged and ill-clad.
The Bhikkhus spake thus: 'How is it, friend, that you have become ragged and
ill-clad?'
'I had deposited my robe in Andhavana, and entered the village in my waist cloth
and nether garment. Thieves carried off that robe., Thence am I become ragged
and ill-clad.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth
and nether garment. Whosoever shall do so is guilty of a dukkata 2.'
2. Now at that time the venerable Ânanda through thoughtlessness went into the
village for alms in his waist cloth and nether garment.
The Bhikkhus spake to him thus: 'Hath it not been laid down by the Blessed One
that we are not to enter the village in our waist cloth and nether garment. Why
have you, O friend, gone so into the village?'
'It is true, my friends, that it has been laid down by the Blessed One that we
are not to enter the village so, but I did it out of thoughtlessness.'
They told this matter to the Blessed One.
3. 'There are five reasons, O Bhikkhus, for laying
p. 234
aside the robe 1--when he (the Bhikkhu) is sick, when it is the appointed time
for keeping the rainy season 2, when it is necessary to go to the other side of
a river, when the vihâra has been securely fastened with a bolt 3, when the
Kathina ceremony has been performed 4. These, O Bhikkhus, are the five reasons
for laying aside the robe (Samghâti).
'There are five reasons, O Bhikkhus, for laying aside the waist cloth and the
nether garment. [The reasons are the same as in the last paragraph.] These, O
Bhikkhus, are the five reasons, &c.
'There are five reasons for laying aside the garment for use in the rainy
season--when he is sick, when it is necessary to go beyond the boundary (?) 5,
when it is necessary to go to the other side of a river, when the vihâra has
been securely fastened with a bolt, when the garment for use in the rainy
p. 235
season has not been made, or has been left unfinished 1.
'These, O Bhikkhus, are the five reasons,' &c.
Footnotes
232:3 For the rule as to such depositing, see the 29th Nissaggiya. p. 233 Kîvara
(robe) must here be used for Samghâti. See our note on VIII, 13, 5, and section
2, below, where samghâti occurs.
233:1 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage
that Buddhaghosa was right in his limitation of the word as used in that rule;
and we should have done better, therefore, to follow it in our translation of
the rule.
233:2 Compare the 1st, 2nd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and
also above, VII, 1, 3.
234:1 Here the word used is Samghâti.
234:2 On samketa, compare II, 8, 1. Buddhaghosa merely says here,
Vassika-samketan ti kattâro mâse. As samketa implies a mutual agreement, the
'appointed time' here probably means, not the time fixed by the Buddha, but the
time agreed upon by the Samgha as that to which the rule laid down by the Buddha
should apply. There may easily have arisen questions as to the exact day on
which the four months should properly begin; and there were even differences of
opinion as to the exact length of the period itself, some making it three, and
some four months. See on these points Childers, under Vassa and Vassûpanâyikâ.
234:3 From fear of thieves.
234:4 See the and Nissaggiya, and above, VII, 1, 3.
234:5 Buddhaghosa has nothing on this reason. It would seem that the garment in
question might be left behind when the Bhikkhu had to go on a journey, if that
journey would take him beyond the boundary of the technical 'residence.' On the
use of the word, see the passages collected by H.-O. in the Index to the Pâli
Text (vol. ii. p. 349, s.v. sîmâ.).
235:1 It is evident from this last reason that the reasons are not such as would
justify a Bhikkhu in laying aside the garment in such a way as to remain naked,
but such as would justify him in not using the rainy-season garment when he
might otherwise have done so. In the five cases mentioned he might wear the
nether garment only reaching from above the navel to below the knees, instead of
the garment for the rainy season, which was smaller in size. See our note above
on VIII, 13, 5, and VIII, 15, 15.
entered the
p. 233
village for alms (clad only) in his waist cloth and nether garment 1. Thieves
carried off that robe. That Bhikkhu became ragged and ill-clad.
The Bhikkhus spake thus: 'How is it, friend, that you have become ragged and
ill-clad?'
'I had deposited my robe in Andhavana, and entered the village in my waist cloth
and nether garment. Thieves carried off that robe., Thence am I become ragged
and ill-clad.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth
and nether garment. Whosoever shall do so is guilty of a dukkata 2.'
2. Now at that time the venerable Ânanda through thoughtlessness went into the
village for alms in his waist cloth and nether garment.
The Bhikkhus spake to him thus: 'Hath it not been laid down by the Blessed One
that we are not to enter the village in our waist cloth and nether garment. Why
have you, O friend, gone so into the village?'
'It is true, my friends, that it has been laid down by the Blessed One that we
are not to enter the village so, but I did it out of thoughtlessness.'
They told this matter to the Blessed One.
3. 'There are five reasons, O Bhikkhus, for laying
p. 234
aside the robe 1--when he (the Bhikkhu) is sick, when it is the appointed time
for keeping the rainy season 2, when it is necessary to go to the other side of
a river, when the vihâra has been securely fastened with a bolt 3, when the
Kathina ceremony has been performed 4. These, O Bhikkhus, are the five reasons
for laying aside the robe (Samghâti).
'There are five reasons, O Bhikkhus, for laying aside the waist cloth and the
nether garment. [The reasons are the same as in the last paragraph.] These, O
Bhikkhus, are the five reasons, &c.
'There are five reasons for laying aside the garment for use in the rainy
season--when he is sick, when it is necessary to go beyond the boundary (?) 5,
when it is necessary to go to the other side of a river, when the vihâra has
been securely fastened with a bolt, when the garment for use in the rainy
p. 235
season has not been made, or has been left unfinished 1.
'These, O Bhikkhus, are the five reasons,' &c.
Footnotes
232:3 For the rule as to such depositing, see the 29th Nissaggiya. p. 233 Kîvara
(robe) must here be used for Samghâti. See our note on VIII, 13, 5, and section
2, below, where samghâti occurs.
233:1 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage
that Buddhaghosa was right in his limitation of the word as used in that rule;
and we should have done better, therefore, to follow it in our translation of
the rule.
233:2 Compare the 1st, 2nd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and
also above, VII, 1, 3.
234:1 Here the word used is Samghâti.
234:2 On samketa, compare II, 8, 1. Buddhaghosa merely says here,
Vassika-samketan ti kattâro mâse. As samketa implies a mutual agreement, the
'appointed time' here probably means, not the time fixed by the Buddha, but the
time agreed upon by the Samgha as that to which the rule laid down by the Buddha
should apply. There may easily have arisen questions as to the exact day on
which the four months should properly begin; and there were even differences of
opinion as to the exact length of the period itself, some making it three, and
some four months. See on these points Childers, under Vassa and Vassûpanâyikâ.
234:3 From fear of thieves.
234:4 See the and Nissaggiya, and above, VII, 1, 3.
234:5 Buddhaghosa has nothing on this reason. It would seem that the garment in
question might be left behind when the Bhikkhu had to go on a journey, if that
journey would take him beyond the boundary of the technical 'residence.' On the
use of the word, see the passages collected by H.-O. in the Index to the Pâli
Text (vol. ii. p. 349, s.v. sîmâ.).
235:1 It is evident from this last reason that the reasons are not such as would
justify a Bhikkhu in laying aside the garment in such a way as to remain naked,
but such as would justify him in not using the rainy-season garment when he
might otherwise have done so. In the five cases mentioned he might wear the
nether garment only reaching from above the navel to below the knees, instead of
the garment for the rainy season, which was smaller in size. See our note above
on VIII, 13, 5, and VIII, 15, 15.
Mahavagga - Eighth Khandhaka: Chapter 22
1. Now at that time a quantity of robes had come into the possession of a
certain Bhikkhu, and he was desirous of giving those robes to his father and
mother.
They told this matter to the Blessed One.
'Since they are his father and mother, what can we say, O Bhikkhus, though he
give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to
your parents. And a gift of faith is not to be made of no avail. Whosoever shall
make it of no avail, he is guilty of a dukkata 2.'
Footnotes
232:2 Compare the 1st and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the
rules concerning extra robes, and what is to be done with them.
certain Bhikkhu, and he was desirous of giving those robes to his father and
mother.
They told this matter to the Blessed One.
'Since they are his father and mother, what can we say, O Bhikkhus, though he
give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to
your parents. And a gift of faith is not to be made of no avail. Whosoever shall
make it of no avail, he is guilty of a dukkata 2.'
Footnotes
232:2 Compare the 1st and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the
rules concerning extra robes, and what is to be done with them.
Mahavagga - Eighth Khandhaka: Chapter 21
1. Now the Bhikkhus thought: 'What is the limit for the size of a robe up to
which it ought to be handed over to another Bhikkhu 1?'
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches
according to the accepted inch 2.'
Now at that time a robe belonging to the venerable Mahâ Kassapa, which had been
made of cast-off pieces of cloth became heavy (by reason of the weight of the
new pieces tacked on to it 3).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to darn it roughly together with thread 4.'
It was uneven at the end 5.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to remove the unevenness 6.'
p. 231
The threads frayed out 1.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to put a braiding or a binding along or round (the
edge) 2:
Now at that time the ribbons 3 of the under garment gave way 4.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make an eight-footed . . . 5.'
2. Now at that time when a set of robes was being made for a certain Bhikkhu it
was impossible to make it entirely from torn pieces of cloth 6.
'I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth,
and one of cloth not torn.'
It was impossible to make two of the robes of torn pieces of cloth, and one of
cloth not torn.
'I allow you, O Bhikkhus, to make two robes
p. 232
[paragraph continues] (out of the set) of untorn pieces, and one of torn
pieces.'
Even this was impossible.
'I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn
pieces) and half 1 (from untorn pieces). But a set of robes made entirely from
untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made)
is guilty of a dukkata.'
Footnotes
230:1 See VIII, 13, 8, and our note on the 59th Pâkittiya.
230:2 See our note on this word in the 92nd Pâkittiya.
230:3 So explains the commentary, Khinna-tthâne aggalâropanena garuko hoti.
230:4 Suttalûkham kâtun ti sutten’ eva aggalam kâtun ti attho (B.). Compare
above, chapter 12. 2.
230:5 Vikanno ti suttam añkitvâ sibbantânam eko samghâti-kono digho hoti, says
Buddhaghosa. Vikannaka in the 233rd Gâtaka seems to mean 'harpoon.'
230:6 Vikannam uddharitun ti dîgha-konam khinditum (B.).
231:1 Okiratî (sic) ti khinna-konato galati (B.). Galati at VI, r3, 1, is 'ran
over,' whereas okiriyanti at the corresponding passages VI, 12, 1, 2, is 'were
spilt.' Probably the above rendering is the real meaning here, as the threads
could not be literally spilt or sprinkled.
231:2 On these difficult technical terms Buddhaghosa provokingly says, anuvâtam
paribhandam anuvâtañ k’ eva paribhandam. Childers, under the first, has merely
'with the wind,' and under the second, 'girdle.' The same expressions occur also
above, at VII, 1, 5, where Buddhaghosa, again only explains the words by the
words themselves.
231:3 We probably ought to read pattâ, not pattâ; but what is meant by the
ribbons of the samghâti is very doubtful. Buddhaghosa says nothing.
231:4 For luggati compare paluggati.
231:5 What this is is again uncertain, and Buddhaghosa gives no help.
231:6 See above, chapter 11, at the end.
232:1 Anvâdhikam, on which Buddhaghosa says nothing.
which it ought to be handed over to another Bhikkhu 1?'
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches
according to the accepted inch 2.'
Now at that time a robe belonging to the venerable Mahâ Kassapa, which had been
made of cast-off pieces of cloth became heavy (by reason of the weight of the
new pieces tacked on to it 3).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to darn it roughly together with thread 4.'
It was uneven at the end 5.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to remove the unevenness 6.'
p. 231
The threads frayed out 1.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to put a braiding or a binding along or round (the
edge) 2:
Now at that time the ribbons 3 of the under garment gave way 4.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make an eight-footed . . . 5.'
2. Now at that time when a set of robes was being made for a certain Bhikkhu it
was impossible to make it entirely from torn pieces of cloth 6.
'I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth,
and one of cloth not torn.'
It was impossible to make two of the robes of torn pieces of cloth, and one of
cloth not torn.
'I allow you, O Bhikkhus, to make two robes
p. 232
[paragraph continues] (out of the set) of untorn pieces, and one of torn
pieces.'
Even this was impossible.
'I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn
pieces) and half 1 (from untorn pieces). But a set of robes made entirely from
untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made)
is guilty of a dukkata.'
Footnotes
230:1 See VIII, 13, 8, and our note on the 59th Pâkittiya.
230:2 See our note on this word in the 92nd Pâkittiya.
230:3 So explains the commentary, Khinna-tthâne aggalâropanena garuko hoti.
230:4 Suttalûkham kâtun ti sutten’ eva aggalam kâtun ti attho (B.). Compare
above, chapter 12. 2.
230:5 Vikanno ti suttam añkitvâ sibbantânam eko samghâti-kono digho hoti, says
Buddhaghosa. Vikannaka in the 233rd Gâtaka seems to mean 'harpoon.'
230:6 Vikannam uddharitun ti dîgha-konam khinditum (B.).
231:1 Okiratî (sic) ti khinna-konato galati (B.). Galati at VI, r3, 1, is 'ran
over,' whereas okiriyanti at the corresponding passages VI, 12, 1, 2, is 'were
spilt.' Probably the above rendering is the real meaning here, as the threads
could not be literally spilt or sprinkled.
231:2 On these difficult technical terms Buddhaghosa provokingly says, anuvâtam
paribhandam anuvâtañ k’ eva paribhandam. Childers, under the first, has merely
'with the wind,' and under the second, 'girdle.' The same expressions occur also
above, at VII, 1, 5, where Buddhaghosa, again only explains the words by the
words themselves.
231:3 We probably ought to read pattâ, not pattâ; but what is meant by the
ribbons of the samghâti is very doubtful. Buddhaghosa says nothing.
231:4 For luggati compare paluggati.
231:5 What this is is again uncertain, and Buddhaghosa gives no help.
231:6 See above, chapter 11, at the end.
232:1 Anvâdhikam, on which Buddhaghosa says nothing.
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