1. Now at that time the Bhikkhus were fully provided with the three robes, but
they had need of water-strainers 1 and of bags (to carry their bowls and other
things in) 2.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, pieces of cloth requisite (for those purposes).'
2. Then it occurred to the Bhikkhus: 'The things allowed by the Blessed One--the
three robes, and the robes for the rainy season, and the mat, and the
bed-covering, and the cloth to cover boils &c. with, and to wipe the face with,
and required (for water-strainers and bags)--are all these things things which
ought to be kept to ourselves 3, or things which ought to be handed over 4 (from
time to time by one Bhikkhu to another)?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to keep in hand the three robes, and not to assign
them--to keep to yourselves the robes for the rainy season during the four
months of the rains, but beyond that time to hand them over--to keep to
yourselves the mats and the bed coverings, and not to hand them over--to keep to
yourselves the coverings for the itch &c. while the disease lasts, but beyond
that time to
p. 230
hand them over--to keep to yourselves the cloths to wipe the face with, and
those required for water-strainers and bags, and not to hand them over.'
Footnotes
229:1 Compare Kullavagga VI, 13.
229:2 Compare the passages given in the index to the text of the Kullavagga, p.
355, s.v. thavikâ.
229:3 Compare below, VIII, 24, 3.
229:4 Compare above, VIII, 8, 3.
Showing posts with label eighth khandhaka. Show all posts
Showing posts with label eighth khandhaka. Show all posts
Friday, March 25, 2011
Mahavagga - Eighth Khandhaka: Chapter 19
1. Now at that time Roga the Malla was a friend of the venerable Ânanda's 1. And
a linen cloth belonging to Roga the Malla had been deposited in the keeping of
the venerable Ânanda; and the venerable Ânanda had need of a linen cloth.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to take a thing on trust (that it would be given to
you) when it belongs to a person possessed of these five qualifications--he must
be an intimate and familiar friend who has been spoken to (about it) 2 and is
alive, (and the Bhikkhu taking the thing) must know "He will remain pleased with
me after I have taken it." I allow you, O Bhikkhus, to take a thing on trust
(that it would be given to you) 3 when it belongs to a person possessed of these
five qualifications.'
Footnotes
228:1 He is also mentioned as such in Mahâvagga VI, 36.
228:2 Buddhaghosa says, Âlapito ti mama santakam ganhâhi yam ikkheyyâsîti evam
vutto.
228:3 Vissâsam gahetum, on which phrase compare vissâsâ ganhâti in chapter 31,
below, where the context leaves no doubt as to its meaning.
a linen cloth belonging to Roga the Malla had been deposited in the keeping of
the venerable Ânanda; and the venerable Ânanda had need of a linen cloth.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to take a thing on trust (that it would be given to
you) when it belongs to a person possessed of these five qualifications--he must
be an intimate and familiar friend who has been spoken to (about it) 2 and is
alive, (and the Bhikkhu taking the thing) must know "He will remain pleased with
me after I have taken it." I allow you, O Bhikkhus, to take a thing on trust
(that it would be given to you) 3 when it belongs to a person possessed of these
five qualifications.'
Footnotes
228:1 He is also mentioned as such in Mahâvagga VI, 36.
228:2 Buddhaghosa says, Âlapito ti mama santakam ganhâhi yam ikkheyyâsîti evam
vutto.
228:3 Vissâsam gahetum, on which phrase compare vissâsâ ganhâti in chapter 31,
below, where the context leaves no doubt as to its meaning.
Mahavagga - Eighth Khandhaka: Chapter 18
1. Now Visâkhâ the mother of Migâra took a cloth for wiping the face, and went
up to the place where the Blessed One was. And on arriving there, she saluted
the Blessed One, and took her seat on one side, and, so sitting, Visâkhâ the
mother of Migâra spake thus to the Blessed One:
'May the Blessed One be pleased to accept of me this cloth for wiping the face,
that that may be to me for a long time for a blessing and for good.'
And the Blessed One accepted the cloth for wiping the face. And he taught, and
incited, and aroused, and gladdened Visâkhâ the mother of Migâra with religious
discourse. And she, so taught &c., rose from her seat, and saluted the
p. 228
[paragraph continues] Blessed One, and passing him on her right side, she
departed thence.
Then the Blessed One on that occasion, after having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, a cloth to wipe your faces with.'
up to the place where the Blessed One was. And on arriving there, she saluted
the Blessed One, and took her seat on one side, and, so sitting, Visâkhâ the
mother of Migâra spake thus to the Blessed One:
'May the Blessed One be pleased to accept of me this cloth for wiping the face,
that that may be to me for a long time for a blessing and for good.'
And the Blessed One accepted the cloth for wiping the face. And he taught, and
incited, and aroused, and gladdened Visâkhâ the mother of Migâra with religious
discourse. And she, so taught &c., rose from her seat, and saluted the
p. 228
[paragraph continues] Blessed One, and passing him on her right side, she
departed thence.
Then the Blessed One on that occasion, after having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, a cloth to wipe your faces with.'
Mahavagga - Eighth Khandhaka: Chapter 17
1. Now at that time the venerable Belatthasîsa, the superior of the venerable
Ânanda, had a disease of thick scabs; and by reason of the discharge thereof his
robes stuck to his body. The Bhikkhus moistened those robes with water, and
loosened them (from his body).
The Blessed One, as he was going on his rounds through the sleeping-places, saw
them [doing so], and going up to the place where they were, he asked them:
p. 227
'What is the matter, O Bhikkhus, with this Bhikkhu?'
'The venerable one has the disease of thick scabs; and by reason of the
discharge thereof his robes stick to his body. So we are moistening those robes
thoroughly with water, to loosen them (from his body).'
2. Then the Blessed One on that occasion, after having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or
scabs, the use of an itch-cloth 1.'
Footnotes
226:3 This introductory story is also given as the introduction to Mahâvagga VI,
9.
227:1 According to the 90th Pâkittiya such a cloth must not be more than four
spans in length, and two in breadth.
Ânanda, had a disease of thick scabs; and by reason of the discharge thereof his
robes stuck to his body. The Bhikkhus moistened those robes with water, and
loosened them (from his body).
The Blessed One, as he was going on his rounds through the sleeping-places, saw
them [doing so], and going up to the place where they were, he asked them:
p. 227
'What is the matter, O Bhikkhus, with this Bhikkhu?'
'The venerable one has the disease of thick scabs; and by reason of the
discharge thereof his robes stick to his body. So we are moistening those robes
thoroughly with water, to loosen them (from his body).'
2. Then the Blessed One on that occasion, after having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or
scabs, the use of an itch-cloth 1.'
Footnotes
226:3 This introductory story is also given as the introduction to Mahâvagga VI,
9.
227:1 According to the 90th Pâkittiya such a cloth must not be more than four
spans in length, and two in breadth.
Mahavagga - Eighth Khandhaka: Chapter 16
1, 2. Now at that time Bhikkhus who had eaten sweet foods went to sleep
unmindful and unthoughtful. And they who had thus gone to sleep, dreamed 1 . . .
. . . . . . . . . . . . . . . . . . .
3 'I allow, O Bhikkhus, for the protection of the body, and of the robe, and of
the sleeping-place, the use of a mat.'
4. Now at that time the mat, being too short 2, did not protect the whole of the
sleeping-place.
'I allow you, O Bhikkhus, to have a covering made as large as you like.'
Footnotes
226:1 The remainder of this introductory story scarcely bears translation. The
first sentences recur in the Sutta-vibhaṅga, Samghâdisesa I, 2, I, and Pâkittiya
V, 1, I.
226:2 The length of a mat (nisîdanam) was limited by the 89th Pâkittiya to two
spans by one.
unmindful and unthoughtful. And they who had thus gone to sleep, dreamed 1 . . .
. . . . . . . . . . . . . . . . . . .
3 'I allow, O Bhikkhus, for the protection of the body, and of the robe, and of
the sleeping-place, the use of a mat.'
4. Now at that time the mat, being too short 2, did not protect the whole of the
sleeping-place.
'I allow you, O Bhikkhus, to have a covering made as large as you like.'
Footnotes
226:1 The remainder of this introductory story scarcely bears translation. The
first sentences recur in the Sutta-vibhaṅga, Samghâdisesa I, 2, I, and Pâkittiya
V, 1, I.
226:2 The length of a mat (nisîdanam) was limited by the 89th Pâkittiya to two
spans by one.
Mahavagga - Eighth Khandhaka: Chapter 15
1. Now when the Blessed One had remained at Benares as long as he thought fit,
he went onwards on his journey toward Sâvatthi. And in due course journeying
'straight on he arrived at Sâvatthi; and there, at Sâvatthi, he stayed at the
Getavana, Anâtha-pindika's Ârâma. And Visâkhâ the mother of Migâra went up to
the place where the Blessed One was; and when she had come there, she saluted
the Blessed One, and took her seat on one side. And the Blessed One taught
Visâkhâ the mother of Migâra seated thus: and incited, and aroused, and
gladdened her with religious discourse. And Visâkhâ the mother of Migâra when
she had been thus taught, &c., spake thus to the Blessed One: 'Will my Lord the
Blessed One consent to accept his morrow's meal at my hands, together with the
company of the Bhikkhus?' The Blessed One, by remaining silent, granted his
consent; and Visâkhâ the mother of Migâra, perceiving that the Blessed One had
consented, rose from her seat, and saluted the Blessed One, and keeping him on
her right side as she passed him, she departed thence.
p. 217
2. Now at that time, when the night was far spent, there was a great storm of
rain over the whole world 1. And the Blessed One said to the Bhikkhus:
'Just as it is raining in the Getavana, O Bhikkhus, so is it raining over the
whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the
last time there will be a mighty storm of rain over the whole world.'
'Even so, Lord,' said those Bhikkhus in assent to the Blessed One; and throwing
off their robes they let themselves be rained down upon.
3. And Visâkhâ the mother of Migâra having provided sweet food, both hard and
soft, gave command to a slave girl, saying,
'Go thou 2 to the Ârâma; and when you are there, announce the time, saying, "The
time, Sirs, has arrived, and the meal is ready."'
'Even so, my Lady,' said the slave girl in assent to Visâkhâ, the mother of
Migâra; and going to the Ârâma she beheld there the Bhikkhus, with their robes
thrown off, letting themselves be rained down upon. Then thinking, 'These are
not Bhikkhus in the Ârâma, they are naked ascetics letting the r tin fall on
them,' she returned to the place where Visâkhâ the mother of Migâra was, and
said to her:
There are no Bhikkhus in the Ârâma; there are
p. 218
naked ascetics there, letting the rain fall on themselves.'
Then it occurred to Visâkhâ the mother of Migâra--she being learned, expert, and
wise--'For a certainty the venerable ones must have thrown off their robes in
order to let themselves be rained down upon, and this foolish girl thinks
therefore that there are no Bhikkhus in the Ârâma, but only naked ascetics
letting the rain fall on them.' And she again gave command to the slave girl,
saying,
'Go thou to the Ârâma; and when you are there, announce the time, saying, "The
time, Sirs, has arrived, and the meal is ready."'
4. Now the Bhikkhus when they had cooled their limbs, and were refreshed in
body, took their robes, and entered each one into his chamber, When the slave
girl came to the Ârâma, not seeing any Bhikkhus, she thought: 'There are no
Bhikkhus in the Ârâma. The Ârâma is empty.' And returning to Visâkhâ the mother
of Migâra she said so.
Then it occurred to Visâkhâ the mother of Migâra--she being learned, expert, and
wise--'For a certainty the venerable ones, when they had cooled their limbs and
were refreshed in body, must have taken their robes, and entered each one into
his chamber.' And she again gave command to the slave girl, saying,
'Go thou to Ârâma; and when you are there announce the time, saying, "The time,
Sirs, has arrived, and the meal is ready."'
5. And the Blessed One said to the Bhikkhus: 'Make yourselves ready, O Bhikkhus,
with bowl and robe; the hour for the meal has come.'
'Even so, Lord,' said the Bhikkhus in assent to
p. 219
the Blessed One. And in the morning the Blessed One, having put on his
under-garment, and being duly bowled and robed, vanished from the Getavana as
quickly as a strong man would stretch forth his arm when it was drawn in, or
draw it in again when it was stretched forth, and appeared in the mansion 1 of
Visâkhâ the mother of Migâra. And the Blessed One took his seat on the seat
spread out for him, and with him the company of the Bhikkhus.
6. Then said Visâkhâ the mother of Migâra: Most wonderful, most marvellous is
the might and the power of the Tathâgata, in that though the floods are rolling
on knee-deep, and though the floods are rolling on waist-deep, yet is not a
single Bhikkhu wet, as to his feet, or as to his robes.' And glad and exalted in
heart she served and offered with her own hand to the company of the Bhikkhus,
with the Buddha at their head, sweet food, both hard and soft. And when the
Blessed One had finished his meal, and had cleansed his hands and the bowl, she
took her seat on one side. And, so sitting, she spake thus to the Blessed One:
'Eight are the boons, Lord, which I beg of the Blessed One.'
'The Tathâgatas, O Visâkhâ, are above granting boons (before they know what they
are) 2.'
'Proper, Lord, and unobjectionable are the boons I ask.'
'Speak then, O Visâkhâ.'
7. 'I desire, Lord, my life long to bestow robes
p. 220
for the rainy season on the Samgha, and food for in-coming Bhikkhus, and food
for out-going Bhikkhus, and food for the sick, and food for those who wait upon
the sick, and medicine for the sick, and a constant supply of congey, and
bathing robes for the nuns.'
'But what circumstance is it, O Visâkhâ, that you have in view in asking these
eight boons of the Tathâgata?'
'I gave command, Lord, to my slave girl, saying, "Go thou to the Ârâma; and when
you are there, announce the time, saying, 'The time, Sirs, has arrived, and the
meal is ready.'" And the slave girl went, Lord, to the Ârâma; but when she
beheld there the Bhikkhus with their robes thrown off, letting themselves be
rained down upon, she thought: "These are not Bhikkhus in the Ârâma, they are
naked ascetics letting the rain fall on them," and she returned to me and
reported accordingly. Impure, Lord, is nakedness, and revolting. It was this
circumstance, Lord, that I had in view in desiring to provide the Samgha my life
long with special garments for use in the rainy season 1.
8. 'Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct
roads, and not knowing the places where food can be procured, comes on his way
wearied out by seeking for an alms. But when he has partaken of the food I shall
have provided for in-coming Bhikkhus, he will come on his way without being
wearied out by seeking for an alms, taking the direct road, and knowing the
place where food can be procured. It was this circumstance
p. 221
that I had in view in desiring to provide the Samgha my life long with food for
in-coming Bhikkhus.
'Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for
himself, may be left behind by the caravan 1, or may arrive too late at the
place whither he desires to go, and will set out on the road in weariness. But
when he has partaken of the food I shall have provided for out-going Bhikkhus,
he will not be left behind by the caravan; he will arrive in due time at the
place whither he desires to go, and he will set out on the road when he is not
weary. It was this circumstance, Lord, that I had in view in desiring to provide
the Samgha my life long with food for out-going Bhikkhus.
9. 'Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his
sickness may increase upon him, or he may die. But if a Bhikkhu have taken the
diet that I shall have provided for the sick, neither will his sickness increase
upon him, nor will he die. It was this circumstance, Lord, that I had in view in
desiring to provide the Samgha my life long with diet for the sick.
'Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out
food for himself, may bring in the food (to the invalid) when the sun is already
far on his course 2, and he will lose his
p. 222
opportunity of taking his food 1. But when he has partaken of the food I shall
have provided for those who wait upon the sick, he will bring in food to the
invalid in due time, and he will not lose his opportunity of taking his food. It
was this circumstance, Lord, that I had in view in desiring to provide the
Samgha my life long with food for those who wait upon the sick.
10. 'Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his
sickness may increase upon him, or he may die. But if a Bhikkhu have taken the
medicines which I shall have provided for the sick, neither will his sickness
increase upon him, nor will he die. It was this circumstance, Lord, that I had
in view in desiring to provide the Samgha my life long with medicines for the
sick.
'Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten
advantages thereof, allowed the use of congey 2. It was those advantages I had
in view, Lord, in desiring to provide the Samgha my life long with a constant
supply of congey.
11. 'Now, Lord, the Bhikkhunîs are in the habit of bathing in the river
Akiravatî with the courtesans, at the same landing-place, and naked. And the
courtesans, Lord, ridiculed the Bhikkhunîs, saying, "What is the good, ladies,
of your maintaining 3 chastity when you are young? are not the
p. 223
passions things to be indulged? When you are old, maintain chastity then; thus
will you be obtainers of both ends." Then the Bhikkhunîs, Lord, when thus
ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a
woman, disgusting, and revolting. It was this circumstance, Lord, that I had in
view in desiring to provide the Bhikkhunî-samgha my life long with dresses to
bathe in.'
12. 'But what was the advantage you had in view for yourself, O Visâkhâ, in
asking these eight boons of the Tathâgata?'
'Bhikkhus who have spent the rainy seasons in various places will come, Lord, to
Sâvatthi, to visit the Blessed One. And on coming to the Blessed One they will
ask, saying, "Such and such a Bhikkhu, Lord, has died. Where has he been
re-born, and what is his destiny?" Then will the Blessed One explain that he had
attained to the fruits of conversion, or of the state of the Sakadâgâmins, or of
the state of the Anâgâmins, or of Arahatship 1. And I, going up to them, shall
ask, "Was that brother, Sirs, one of those who had formerly been at Sâvatthi?"
13. 'If they should reply to me, "He had formerly been at Sâvatthi," then shall
I arrive at the conclusion, "For a certainty did that brother enjoy either the
robes for the rainy season, or the food for the in-coming Bhikkhus, or the food
for the out-going Bhikkhus, or the food for the sick, or the food for those that
wait upon the sick, or the
p. 224
medicine for the sick, or the constant supply of congey." Then will gladness
spring up within me on my calling that to mind; and joy will arise to me thus
gladdened; and so rejoicing all my frame will be at peace; and being thus at
peace I shall experience a blissful feeling of content; and in that bliss my
heart will be at rest; and that will be to me an exercise of my moral sense, an
exercise of my moral powers, an exercise of the seven kinds of wisdom 1! This,
Lord, was the advantage I had in view for myself in asking those eight boons of
the Blessed One.'
14. 'It is well, it is well, Visâkhâ. Thou hast
p. 225
done well in asking eight boons of the Tathâgata with such advantages in view.'
And the Blessed One gave thanks to Visâkhâ the mother of Migâra in these verses;
'Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at
heart and overcoming avarice, both food and drink--a gift, heavenly, destructive
of sorrow, productive of bliss,--
'A heavenly life does she attain, entering upon the Path that is free from
corruption and impurity;
'Aiming at good, happy does she become, and free from sickness, and long does
she rejoice in a heavenly body.'
And when the Blessed One had given thanks to Visâkhâ the mother of Migâra in
these verses, he arose from his seat, and departed thence.
15. Then the Blessed One on that occasion, after he had delivered a religious
discourse, addressed the Bhikkhus, and said:
I allow you, O Bhikkhus, garments for the rainy season 1, and food for in-coming
Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for
those that wait upon the sick, and medicine for the sick, and a constant supply
of congey, and bathing robes for the sisterhood.'
__________________
Here ends the chapter called the Visâkhâ-bhânavâra.
Footnotes
217:1 Kâtuddîpiko, literally, 'over the four continents,' into which the world
was supposed to be divided. Compare Genesis vii. 44.
217:2 Gakkha ge; where ge is the appropriate form of address invariably used to
a female slave or maid-servant. Compare Childers, in the 'Dictionary,' p. 617.
219:1 Kotthaka does not only mean a room, as given by Childers: it signifies
here, as at Gâtaka I, 227, a battlemented dwelling, the house of a person of
rank.
219:2 See our note on this phrase at I, 54, 4.
220:1 See below, the note on § 15.
221:1 Compare sukhâ vihâyati in the Sigâlovâda Sutta at p. 302 of Grimblot's
'Sept Suttas Pâlis.'
221:2 Compare Ussûra-seyyo in the Sigâlovâda Sutta at p. 302 of Grimblot's 'Sept
Suttas Pâlis;' and Böhtlingk-Roth, under utsûra.
222:1 Bhattakkhedam karissati, because he may not eat solid food after sun-turn.
222:2 See Mahâvagga VI, 24. The ten advantages are enumerated in § 5 there.
222:3 In the text read kinnena. Compare Bhikkhunî-vibhaṅga, Pâkittiya XXI, 1,
where the whole passage recurs. The first sentence also recurs ibid., Pâkittiya
II.
223:1 A conversation of the kind here referred to is related, as having actually
taken place at Nâdika, in the 'Book of the Great Decease,' II, 5-8.
224:1 The succession of ideas in this paragraph is very suggestive, and throws
much light both upon the psychological views and upon the religious feelings of
the early Buddhists. The exact rendering of course of the abstract terms
employed in the Pâli text is no doubt, as yet, beset with difficulty, for the
reasons pointed out in Rh. D.'s 'Buddhist Suttas from the Pâli,' pp. xxv, xxvi;
but the general sense of the passage is already sufficiently clear. For one or
two words we have no real and adequate equivalent.
Kâya is neither 'body' nor 'faculties;' it is the whole frame, the whole
individuality, looked at rather objectively than subjectively, and rather from
the outward and visible than from the inner, metaphysical, stand-point. Compare
the use of Sakkâya-ditthi and of Kâyena passati.
Sukha is not so much 'happiness,' simply and vaguely, as the serenity of the
bliss which follows on happiness. It is contrasted with, and follows after,
pâmogga and pîti, in the same way as in this passage, in the standing
description of the Ghânas (translated by Rh. D. in the Mahâ-sudassana Sutta II,
5-8, in the 'Buddhist Suttas,' p. 272). Its opposite, Dukkha, is a positive
state of pain, and in comparison with this, sukha is negative, the absence of
pain.
Kitta is always more emotional than intellectual. It has the connotation, not of
'mind,' as is usually and erroneously supposed, but of 'heart.'
225:1 The size of such a garment is limited by the 91st Pâkittiya to six spans
by two-and-a-half--that is just enough to go round the loins from the waist half
down to the knee. It would be decent, and yet avoid the disadvantage of wearing
the robes in the rain, where they would become wet and heavy in the manner
described, for instance, at Mahâvagga VII, 1, 1.
he went onwards on his journey toward Sâvatthi. And in due course journeying
'straight on he arrived at Sâvatthi; and there, at Sâvatthi, he stayed at the
Getavana, Anâtha-pindika's Ârâma. And Visâkhâ the mother of Migâra went up to
the place where the Blessed One was; and when she had come there, she saluted
the Blessed One, and took her seat on one side. And the Blessed One taught
Visâkhâ the mother of Migâra seated thus: and incited, and aroused, and
gladdened her with religious discourse. And Visâkhâ the mother of Migâra when
she had been thus taught, &c., spake thus to the Blessed One: 'Will my Lord the
Blessed One consent to accept his morrow's meal at my hands, together with the
company of the Bhikkhus?' The Blessed One, by remaining silent, granted his
consent; and Visâkhâ the mother of Migâra, perceiving that the Blessed One had
consented, rose from her seat, and saluted the Blessed One, and keeping him on
her right side as she passed him, she departed thence.
p. 217
2. Now at that time, when the night was far spent, there was a great storm of
rain over the whole world 1. And the Blessed One said to the Bhikkhus:
'Just as it is raining in the Getavana, O Bhikkhus, so is it raining over the
whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the
last time there will be a mighty storm of rain over the whole world.'
'Even so, Lord,' said those Bhikkhus in assent to the Blessed One; and throwing
off their robes they let themselves be rained down upon.
3. And Visâkhâ the mother of Migâra having provided sweet food, both hard and
soft, gave command to a slave girl, saying,
'Go thou 2 to the Ârâma; and when you are there, announce the time, saying, "The
time, Sirs, has arrived, and the meal is ready."'
'Even so, my Lady,' said the slave girl in assent to Visâkhâ, the mother of
Migâra; and going to the Ârâma she beheld there the Bhikkhus, with their robes
thrown off, letting themselves be rained down upon. Then thinking, 'These are
not Bhikkhus in the Ârâma, they are naked ascetics letting the r tin fall on
them,' she returned to the place where Visâkhâ the mother of Migâra was, and
said to her:
There are no Bhikkhus in the Ârâma; there are
p. 218
naked ascetics there, letting the rain fall on themselves.'
Then it occurred to Visâkhâ the mother of Migâra--she being learned, expert, and
wise--'For a certainty the venerable ones must have thrown off their robes in
order to let themselves be rained down upon, and this foolish girl thinks
therefore that there are no Bhikkhus in the Ârâma, but only naked ascetics
letting the rain fall on them.' And she again gave command to the slave girl,
saying,
'Go thou to the Ârâma; and when you are there, announce the time, saying, "The
time, Sirs, has arrived, and the meal is ready."'
4. Now the Bhikkhus when they had cooled their limbs, and were refreshed in
body, took their robes, and entered each one into his chamber, When the slave
girl came to the Ârâma, not seeing any Bhikkhus, she thought: 'There are no
Bhikkhus in the Ârâma. The Ârâma is empty.' And returning to Visâkhâ the mother
of Migâra she said so.
Then it occurred to Visâkhâ the mother of Migâra--she being learned, expert, and
wise--'For a certainty the venerable ones, when they had cooled their limbs and
were refreshed in body, must have taken their robes, and entered each one into
his chamber.' And she again gave command to the slave girl, saying,
'Go thou to Ârâma; and when you are there announce the time, saying, "The time,
Sirs, has arrived, and the meal is ready."'
5. And the Blessed One said to the Bhikkhus: 'Make yourselves ready, O Bhikkhus,
with bowl and robe; the hour for the meal has come.'
'Even so, Lord,' said the Bhikkhus in assent to
p. 219
the Blessed One. And in the morning the Blessed One, having put on his
under-garment, and being duly bowled and robed, vanished from the Getavana as
quickly as a strong man would stretch forth his arm when it was drawn in, or
draw it in again when it was stretched forth, and appeared in the mansion 1 of
Visâkhâ the mother of Migâra. And the Blessed One took his seat on the seat
spread out for him, and with him the company of the Bhikkhus.
6. Then said Visâkhâ the mother of Migâra: Most wonderful, most marvellous is
the might and the power of the Tathâgata, in that though the floods are rolling
on knee-deep, and though the floods are rolling on waist-deep, yet is not a
single Bhikkhu wet, as to his feet, or as to his robes.' And glad and exalted in
heart she served and offered with her own hand to the company of the Bhikkhus,
with the Buddha at their head, sweet food, both hard and soft. And when the
Blessed One had finished his meal, and had cleansed his hands and the bowl, she
took her seat on one side. And, so sitting, she spake thus to the Blessed One:
'Eight are the boons, Lord, which I beg of the Blessed One.'
'The Tathâgatas, O Visâkhâ, are above granting boons (before they know what they
are) 2.'
'Proper, Lord, and unobjectionable are the boons I ask.'
'Speak then, O Visâkhâ.'
7. 'I desire, Lord, my life long to bestow robes
p. 220
for the rainy season on the Samgha, and food for in-coming Bhikkhus, and food
for out-going Bhikkhus, and food for the sick, and food for those who wait upon
the sick, and medicine for the sick, and a constant supply of congey, and
bathing robes for the nuns.'
'But what circumstance is it, O Visâkhâ, that you have in view in asking these
eight boons of the Tathâgata?'
'I gave command, Lord, to my slave girl, saying, "Go thou to the Ârâma; and when
you are there, announce the time, saying, 'The time, Sirs, has arrived, and the
meal is ready.'" And the slave girl went, Lord, to the Ârâma; but when she
beheld there the Bhikkhus with their robes thrown off, letting themselves be
rained down upon, she thought: "These are not Bhikkhus in the Ârâma, they are
naked ascetics letting the rain fall on them," and she returned to me and
reported accordingly. Impure, Lord, is nakedness, and revolting. It was this
circumstance, Lord, that I had in view in desiring to provide the Samgha my life
long with special garments for use in the rainy season 1.
8. 'Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct
roads, and not knowing the places where food can be procured, comes on his way
wearied out by seeking for an alms. But when he has partaken of the food I shall
have provided for in-coming Bhikkhus, he will come on his way without being
wearied out by seeking for an alms, taking the direct road, and knowing the
place where food can be procured. It was this circumstance
p. 221
that I had in view in desiring to provide the Samgha my life long with food for
in-coming Bhikkhus.
'Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for
himself, may be left behind by the caravan 1, or may arrive too late at the
place whither he desires to go, and will set out on the road in weariness. But
when he has partaken of the food I shall have provided for out-going Bhikkhus,
he will not be left behind by the caravan; he will arrive in due time at the
place whither he desires to go, and he will set out on the road when he is not
weary. It was this circumstance, Lord, that I had in view in desiring to provide
the Samgha my life long with food for out-going Bhikkhus.
9. 'Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his
sickness may increase upon him, or he may die. But if a Bhikkhu have taken the
diet that I shall have provided for the sick, neither will his sickness increase
upon him, nor will he die. It was this circumstance, Lord, that I had in view in
desiring to provide the Samgha my life long with diet for the sick.
'Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out
food for himself, may bring in the food (to the invalid) when the sun is already
far on his course 2, and he will lose his
p. 222
opportunity of taking his food 1. But when he has partaken of the food I shall
have provided for those who wait upon the sick, he will bring in food to the
invalid in due time, and he will not lose his opportunity of taking his food. It
was this circumstance, Lord, that I had in view in desiring to provide the
Samgha my life long with food for those who wait upon the sick.
10. 'Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his
sickness may increase upon him, or he may die. But if a Bhikkhu have taken the
medicines which I shall have provided for the sick, neither will his sickness
increase upon him, nor will he die. It was this circumstance, Lord, that I had
in view in desiring to provide the Samgha my life long with medicines for the
sick.
'Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten
advantages thereof, allowed the use of congey 2. It was those advantages I had
in view, Lord, in desiring to provide the Samgha my life long with a constant
supply of congey.
11. 'Now, Lord, the Bhikkhunîs are in the habit of bathing in the river
Akiravatî with the courtesans, at the same landing-place, and naked. And the
courtesans, Lord, ridiculed the Bhikkhunîs, saying, "What is the good, ladies,
of your maintaining 3 chastity when you are young? are not the
p. 223
passions things to be indulged? When you are old, maintain chastity then; thus
will you be obtainers of both ends." Then the Bhikkhunîs, Lord, when thus
ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a
woman, disgusting, and revolting. It was this circumstance, Lord, that I had in
view in desiring to provide the Bhikkhunî-samgha my life long with dresses to
bathe in.'
12. 'But what was the advantage you had in view for yourself, O Visâkhâ, in
asking these eight boons of the Tathâgata?'
'Bhikkhus who have spent the rainy seasons in various places will come, Lord, to
Sâvatthi, to visit the Blessed One. And on coming to the Blessed One they will
ask, saying, "Such and such a Bhikkhu, Lord, has died. Where has he been
re-born, and what is his destiny?" Then will the Blessed One explain that he had
attained to the fruits of conversion, or of the state of the Sakadâgâmins, or of
the state of the Anâgâmins, or of Arahatship 1. And I, going up to them, shall
ask, "Was that brother, Sirs, one of those who had formerly been at Sâvatthi?"
13. 'If they should reply to me, "He had formerly been at Sâvatthi," then shall
I arrive at the conclusion, "For a certainty did that brother enjoy either the
robes for the rainy season, or the food for the in-coming Bhikkhus, or the food
for the out-going Bhikkhus, or the food for the sick, or the food for those that
wait upon the sick, or the
p. 224
medicine for the sick, or the constant supply of congey." Then will gladness
spring up within me on my calling that to mind; and joy will arise to me thus
gladdened; and so rejoicing all my frame will be at peace; and being thus at
peace I shall experience a blissful feeling of content; and in that bliss my
heart will be at rest; and that will be to me an exercise of my moral sense, an
exercise of my moral powers, an exercise of the seven kinds of wisdom 1! This,
Lord, was the advantage I had in view for myself in asking those eight boons of
the Blessed One.'
14. 'It is well, it is well, Visâkhâ. Thou hast
p. 225
done well in asking eight boons of the Tathâgata with such advantages in view.'
And the Blessed One gave thanks to Visâkhâ the mother of Migâra in these verses;
'Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at
heart and overcoming avarice, both food and drink--a gift, heavenly, destructive
of sorrow, productive of bliss,--
'A heavenly life does she attain, entering upon the Path that is free from
corruption and impurity;
'Aiming at good, happy does she become, and free from sickness, and long does
she rejoice in a heavenly body.'
And when the Blessed One had given thanks to Visâkhâ the mother of Migâra in
these verses, he arose from his seat, and departed thence.
15. Then the Blessed One on that occasion, after he had delivered a religious
discourse, addressed the Bhikkhus, and said:
I allow you, O Bhikkhus, garments for the rainy season 1, and food for in-coming
Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for
those that wait upon the sick, and medicine for the sick, and a constant supply
of congey, and bathing robes for the sisterhood.'
__________________
Here ends the chapter called the Visâkhâ-bhânavâra.
Footnotes
217:1 Kâtuddîpiko, literally, 'over the four continents,' into which the world
was supposed to be divided. Compare Genesis vii. 44.
217:2 Gakkha ge; where ge is the appropriate form of address invariably used to
a female slave or maid-servant. Compare Childers, in the 'Dictionary,' p. 617.
219:1 Kotthaka does not only mean a room, as given by Childers: it signifies
here, as at Gâtaka I, 227, a battlemented dwelling, the house of a person of
rank.
219:2 See our note on this phrase at I, 54, 4.
220:1 See below, the note on § 15.
221:1 Compare sukhâ vihâyati in the Sigâlovâda Sutta at p. 302 of Grimblot's
'Sept Suttas Pâlis.'
221:2 Compare Ussûra-seyyo in the Sigâlovâda Sutta at p. 302 of Grimblot's 'Sept
Suttas Pâlis;' and Böhtlingk-Roth, under utsûra.
222:1 Bhattakkhedam karissati, because he may not eat solid food after sun-turn.
222:2 See Mahâvagga VI, 24. The ten advantages are enumerated in § 5 there.
222:3 In the text read kinnena. Compare Bhikkhunî-vibhaṅga, Pâkittiya XXI, 1,
where the whole passage recurs. The first sentence also recurs ibid., Pâkittiya
II.
223:1 A conversation of the kind here referred to is related, as having actually
taken place at Nâdika, in the 'Book of the Great Decease,' II, 5-8.
224:1 The succession of ideas in this paragraph is very suggestive, and throws
much light both upon the psychological views and upon the religious feelings of
the early Buddhists. The exact rendering of course of the abstract terms
employed in the Pâli text is no doubt, as yet, beset with difficulty, for the
reasons pointed out in Rh. D.'s 'Buddhist Suttas from the Pâli,' pp. xxv, xxvi;
but the general sense of the passage is already sufficiently clear. For one or
two words we have no real and adequate equivalent.
Kâya is neither 'body' nor 'faculties;' it is the whole frame, the whole
individuality, looked at rather objectively than subjectively, and rather from
the outward and visible than from the inner, metaphysical, stand-point. Compare
the use of Sakkâya-ditthi and of Kâyena passati.
Sukha is not so much 'happiness,' simply and vaguely, as the serenity of the
bliss which follows on happiness. It is contrasted with, and follows after,
pâmogga and pîti, in the same way as in this passage, in the standing
description of the Ghânas (translated by Rh. D. in the Mahâ-sudassana Sutta II,
5-8, in the 'Buddhist Suttas,' p. 272). Its opposite, Dukkha, is a positive
state of pain, and in comparison with this, sukha is negative, the absence of
pain.
Kitta is always more emotional than intellectual. It has the connotation, not of
'mind,' as is usually and erroneously supposed, but of 'heart.'
225:1 The size of such a garment is limited by the 91st Pâkittiya to six spans
by two-and-a-half--that is just enough to go round the loins from the waist half
down to the knee. It would be decent, and yet avoid the disadvantage of wearing
the robes in the rain, where they would become wet and heavy in the manner
described, for instance, at Mahâvagga VII, 1, 1.
Mahavagga - Eighth Khandhaka: Chapter 14
1. Now when the Blessed One had remained at Vesâlî as long as he thought fit, he
went onwards on his journey towards Benares. And in due course he arrived at
Benares, and there, at Benares, he stayed in the hermitage in the Migadâya.
Now at that time a certain Bhikkhu's under robe was torn. And that Bhikkhu
thought: 'The Blessed
p. 215
[paragraph continues] One has ordained the use of three robes, a double waist
cloth, and a single upper robe, and a single under-garment 1, and this
under-garment of mine is torn. What if I were to insert a slip of cloth 2 so
that the robe shall be double all round and single in the middle.'
2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way
round the sleeping apartments saw him doing so, went up to the place where he
was, and said to him:
'What are you doing, O Bhikkhu?'
'I am inserting a slip of cloth, Lord.'
'That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a
slip of cloth.'
And the Blessed One on that occasion, when he had delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe,
and a single under-garment, of cloths which are new, or as good as new 3; and
the use of a fourfold waist cloth, and of a double upper robe, and of a double
under robe of cloth which has been worn for a long time. You are to make
endeavour to get sufficient material from rags taken from the dust-heap 4, or
from bits picked up in the bazaar 4. I allow you, O Bhikkhus, slips of cloth
inserted bolt-like to hold a torn robe
p. 216
together, patches 1, darns 2, and small pieces of cloth sewn on by way of
marking 2, or of strengthening 2 the robe.'
Footnotes
214:1 So the first Nissaggiya; the second section of the Sutta-vibhaṅga on which
rule is identical with this section 7.
214:2 On vikappetum, compare our note above, the 59th Pâkittiya, and below,
chapters 20, 22.
215:1 See above, VIII, 13, 5.
215:2 Buddhaghosa says, Aggatam akkhâdeyyan (sic) ti khinnatthâne
pilotika-khandam laggâpeyyam. The word occurs at Gâtaka I, 8, where the
liability to want such an insertion is given as one of the nine disadvantages of
a robe from the ascetic's point of view.
215:3 Ahata-kappânam. See above, VII, 1, 6.
215:4 See our notes on these expressions above, VII, 1, 6.
216:1 This liability to have to be patched is given, in connection with the
previous phrase, as one of the nine disadvantages of robes at Gâtaka I, 8; and
tunnavâya occurs as the expression for a mender of old clothes at Kullavagga VI,
5, I.
216:2 See our notes on these expressions above, VII, 1, 5.
went onwards on his journey towards Benares. And in due course he arrived at
Benares, and there, at Benares, he stayed in the hermitage in the Migadâya.
Now at that time a certain Bhikkhu's under robe was torn. And that Bhikkhu
thought: 'The Blessed
p. 215
[paragraph continues] One has ordained the use of three robes, a double waist
cloth, and a single upper robe, and a single under-garment 1, and this
under-garment of mine is torn. What if I were to insert a slip of cloth 2 so
that the robe shall be double all round and single in the middle.'
2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way
round the sleeping apartments saw him doing so, went up to the place where he
was, and said to him:
'What are you doing, O Bhikkhu?'
'I am inserting a slip of cloth, Lord.'
'That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a
slip of cloth.'
And the Blessed One on that occasion, when he had delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe,
and a single under-garment, of cloths which are new, or as good as new 3; and
the use of a fourfold waist cloth, and of a double upper robe, and of a double
under robe of cloth which has been worn for a long time. You are to make
endeavour to get sufficient material from rags taken from the dust-heap 4, or
from bits picked up in the bazaar 4. I allow you, O Bhikkhus, slips of cloth
inserted bolt-like to hold a torn robe
p. 216
together, patches 1, darns 2, and small pieces of cloth sewn on by way of
marking 2, or of strengthening 2 the robe.'
Footnotes
214:1 So the first Nissaggiya; the second section of the Sutta-vibhaṅga on which
rule is identical with this section 7.
214:2 On vikappetum, compare our note above, the 59th Pâkittiya, and below,
chapters 20, 22.
215:1 See above, VIII, 13, 5.
215:2 Buddhaghosa says, Aggatam akkhâdeyyan (sic) ti khinnatthâne
pilotika-khandam laggâpeyyam. The word occurs at Gâtaka I, 8, where the
liability to want such an insertion is given as one of the nine disadvantages of
a robe from the ascetic's point of view.
215:3 Ahata-kappânam. See above, VII, 1, 6.
215:4 See our notes on these expressions above, VII, 1, 6.
216:1 This liability to have to be patched is given, in connection with the
previous phrase, as one of the nine disadvantages of robes at Gâtaka I, 8; and
tunnavâya occurs as the expression for a mender of old clothes at Kullavagga VI,
5, I.
216:2 See our notes on these expressions above, VII, 1, 5.
Mahavagga - Eighth Khandhaka: Chapter 13
1. Now when the Blessed One had remained at Râgagaha as long as he thought fit,
he went forth on his journey towards Vesâlî. And the Blessed One, when on the
high road between Râgagaha and Vesâlî, saw a number of Bhikkhus smothered up in
robes 1, they went along with robes made up into a roll 2 on their heads, or on
their backs, or on their waist. And when the Blessed One saw them, he thought:
'With too great celerity have these foolish persons given themselves up to
superfluity 3 in the matter of dress. It would be well were I to confine the
dress of the Bhikkhus within limits, and were to fix a bound thereto.'
2. And the Blessed One, proceeding in due course on his journey toward Vesâlî,
arrived at that place. And there, at Vesâlî, the Blessed One stayed at the
Gotamaka shrine 4. And at that time in the cold
p. 211
winter nights, in the period between the Ashtakâ festivals when the snow falls
1, the Blessed One sat at night in the open air with but one robe on, and the
Blessed One felt not cold. As the first watch of the night was coming to its
end, the Blessed One felt cold; and he put on a second robe, and felt not cold.
As the middle watch of the night was coming to its end, the Blessed One felt
cold; and he put on a third robe, and felt not cold. As the last watch of the
night was coming to an end, when the dawn was breaking and the night was far
spent 2, the Blessed One felt cold; and he put on a fourth robe, and felt not
cold.
3. Then this thought sprang up in the Blessed One's mind: 'Those men of good
birth 3 in this doctrine and discipline who are affected by cold, and are afraid
of cold, they are able to make use of three robes 4. It were well if in
confining within limits the dress of the Bhikkhus, and in fixing a bound
thereto, I were to allow the use of three robes.' And on that occasion the
Blessed One, when he had
p. 212
delivered a religious discourse, addressed the Bhikkhus, and said:
4, 5. 'When on the high road, &c. . . . I saw, &c. . . . and I thought, &c. . .
. (all the chapter is repeated down to ". . . . I were to allow the use of
three robes"). I allow you, O Bhikkhus, the use of three robes, (to wit), a
double waist cloth, and a single 1 upper robe, and a single under garment 2.'
p. 213
6. Now at that time the Khabbaggiya Bhikkhus, on the ground that three robes had
been allowed by the Blessed One, used to frequent the village in one suit of
three robes, and in another suit to rest in the Ârâma, and in another to go to
the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became
indignant, saying, How can the Khabbaggiya Bhikkhus wear extra suits of robes.'
And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on
that occasion, when he had delivered a religious discourse, addressed the
Bhikkhus, and said:
'You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so,
shall be dealt with according to law 1:
7. Now at that time the venerable Ânanda had acquired an extra suit of robes,
and the venerable Ânanda was desirous of giving the extra suit to the venerable
Sâriputta, but the venerable Sâriputta was staying at Sâketa. Then the venerable
Ânanda thought: 'It hath been laid down by the Blessed One that we are not to
keep an extra suit of robes. Now I have received one, and I want to give it to
the venerable Sâriputta; but he is staying at Sâketa. What now shall I do?'
p. 214
And the venerable Ânanda told this thing to the Blessed One.
'How long will it be, Ânanda, before the venerable Sâriputta returns?'
'He will come back, Lord, on the ninth or the tenth day from now.'
Then the Blessed One on that occasion, when he had delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day 1.'
8. Now at that time the Bhikkhus used to get extra suits of robes given to them.
And these Bhikkhus thought: 'What now should we do with extra suits of robes?'
They told this thing to the Blessed One.
'I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other
Bhikkhus who have no robes 2).'
Footnotes
210:1 Ubbhandite kîvarehi. The former word is of course applied to the Bhikkhus.
Compare Childers, under Bhandikâ, and Gâtaka I, 504 (last line but one).
210:2 Bhisî = Sanskrit Brisî. Compare the 14th Pâkittiya, where we ought to have
rendered the word 'bolster.' Childers is incorrect in translating it by 'mat'
210:3 Mentioned also, as being near to Vesâlî, in the 'Book of the Great
Decease,' III, 2.
210:4 Bâhullâya âvattâ. This phrase occurs in Mahâvagga I, 31, 5.
211:1 See our note on the same phrase at Mahâvagga I, 20, 15.
211:2 Nandimukhiyâ rattiyâ. The derivation of this phrase is uncertain, though
the general meaning is not subject to doubt. The Sanskrit form of the whole
phrase will be found in the Lalita Vistara at p. 447. Comp. Sâṅkhâyana-grihya,
ed. Oldenberg, IV, 4, where the word nândîmukho occurs in a different
connection.
211:3 In the text read Ye pi kho kulaputtâ. The idea is that men of lower grade,
being accustomed to cold, would not want so many robes. But there must be one
rule for all; and the rule is accordingly made to suit the comfort of the weaker
brethren--early Buddhism, contrary to an erroneous opinion still frequently
ex-pressed, being opposed to asceticism.
211:4 Or, 'to get on with the three robes.' Compare the use of yâpetum in the
'Book of the Great Decease,' II, 32.
212:1 Ekakkiyam. Compare Gâtaka I, 326. Buddhaghosa says dvigunam
dupatta-samghâtim ekakkiyam ekapattam. Though 'single,' the lengths of cotton
cloth, pieced together, of which the robes were made, were allowed to be doubled
at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5.
212:2 The waist cloth (samghâti) was wrapped round the waist and back, and
secured with a girdle. The under garment (antaravâsaka; see also the end of this
note) was wrapped round the loins and reached below the knee, being fastened
round the loins by an end of the cloth being tucked in there; and sometimes also
by a girdle. The upper robe (uttarâsamga) was wrapped round the legs from the
loins to the ankles, and the end was then drawn, at the back, from the right
hip, over the left shoulder, and either (as is still the custom in Siam, and in
the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the
custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the
right shoulder, and allowed to fall down on the back. From the constant
reference to the practice of adjusting the robe over one shoulder as a special
mark of respect (for instance, Mahâvagga I, 29, 2; IV, 3. 3), the' Burmese
custom would seem to be in accordance with the most ancient way of usually
wearing the robe. The oldest statues of the Buddha, which represent the robe as
falling over only one shoulder, are probably later than the passages just
referred to.
The ordinary dress of laymen, even of good family, in Gotama's time was much
more scanty than the decent dress thus prescribed for the Bhikkhus. See Rh. D.'s
note on the 'Book of the Great Decease,' VI, 26. But it consisted also, like
that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the
limbs, but in simple lengths of cloth.
The antara-vâsaka corresponds, in the dress of the monks, to p. 213 the sâtika
in the dress of ordinary women, and was of the same shape as the udaka-sâtika,
or bathing dress, prescribed for the use both of monks (below, chapter 15) and
of nuns (Bhikkhunîvibhaṅga, Pâkittiya XXII). The latter was, however, somewhat
shorter.
The ordinary dress of the Bhikkhunîs or Sisters consisted of the same three
garments as that of the Bhikkhus.
213:1 That is, according to the first Nissaggiya. The first section of the
Sutta-vibhaṅga on that rule is identical with this section.
he went forth on his journey towards Vesâlî. And the Blessed One, when on the
high road between Râgagaha and Vesâlî, saw a number of Bhikkhus smothered up in
robes 1, they went along with robes made up into a roll 2 on their heads, or on
their backs, or on their waist. And when the Blessed One saw them, he thought:
'With too great celerity have these foolish persons given themselves up to
superfluity 3 in the matter of dress. It would be well were I to confine the
dress of the Bhikkhus within limits, and were to fix a bound thereto.'
2. And the Blessed One, proceeding in due course on his journey toward Vesâlî,
arrived at that place. And there, at Vesâlî, the Blessed One stayed at the
Gotamaka shrine 4. And at that time in the cold
p. 211
winter nights, in the period between the Ashtakâ festivals when the snow falls
1, the Blessed One sat at night in the open air with but one robe on, and the
Blessed One felt not cold. As the first watch of the night was coming to its
end, the Blessed One felt cold; and he put on a second robe, and felt not cold.
As the middle watch of the night was coming to its end, the Blessed One felt
cold; and he put on a third robe, and felt not cold. As the last watch of the
night was coming to an end, when the dawn was breaking and the night was far
spent 2, the Blessed One felt cold; and he put on a fourth robe, and felt not
cold.
3. Then this thought sprang up in the Blessed One's mind: 'Those men of good
birth 3 in this doctrine and discipline who are affected by cold, and are afraid
of cold, they are able to make use of three robes 4. It were well if in
confining within limits the dress of the Bhikkhus, and in fixing a bound
thereto, I were to allow the use of three robes.' And on that occasion the
Blessed One, when he had
p. 212
delivered a religious discourse, addressed the Bhikkhus, and said:
4, 5. 'When on the high road, &c. . . . I saw, &c. . . . and I thought, &c. . .
. (all the chapter is repeated down to ". . . . I were to allow the use of
three robes"). I allow you, O Bhikkhus, the use of three robes, (to wit), a
double waist cloth, and a single 1 upper robe, and a single under garment 2.'
p. 213
6. Now at that time the Khabbaggiya Bhikkhus, on the ground that three robes had
been allowed by the Blessed One, used to frequent the village in one suit of
three robes, and in another suit to rest in the Ârâma, and in another to go to
the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became
indignant, saying, How can the Khabbaggiya Bhikkhus wear extra suits of robes.'
And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on
that occasion, when he had delivered a religious discourse, addressed the
Bhikkhus, and said:
'You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so,
shall be dealt with according to law 1:
7. Now at that time the venerable Ânanda had acquired an extra suit of robes,
and the venerable Ânanda was desirous of giving the extra suit to the venerable
Sâriputta, but the venerable Sâriputta was staying at Sâketa. Then the venerable
Ânanda thought: 'It hath been laid down by the Blessed One that we are not to
keep an extra suit of robes. Now I have received one, and I want to give it to
the venerable Sâriputta; but he is staying at Sâketa. What now shall I do?'
p. 214
And the venerable Ânanda told this thing to the Blessed One.
'How long will it be, Ânanda, before the venerable Sâriputta returns?'
'He will come back, Lord, on the ninth or the tenth day from now.'
Then the Blessed One on that occasion, when he had delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day 1.'
8. Now at that time the Bhikkhus used to get extra suits of robes given to them.
And these Bhikkhus thought: 'What now should we do with extra suits of robes?'
They told this thing to the Blessed One.
'I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other
Bhikkhus who have no robes 2).'
Footnotes
210:1 Ubbhandite kîvarehi. The former word is of course applied to the Bhikkhus.
Compare Childers, under Bhandikâ, and Gâtaka I, 504 (last line but one).
210:2 Bhisî = Sanskrit Brisî. Compare the 14th Pâkittiya, where we ought to have
rendered the word 'bolster.' Childers is incorrect in translating it by 'mat'
210:3 Mentioned also, as being near to Vesâlî, in the 'Book of the Great
Decease,' III, 2.
210:4 Bâhullâya âvattâ. This phrase occurs in Mahâvagga I, 31, 5.
211:1 See our note on the same phrase at Mahâvagga I, 20, 15.
211:2 Nandimukhiyâ rattiyâ. The derivation of this phrase is uncertain, though
the general meaning is not subject to doubt. The Sanskrit form of the whole
phrase will be found in the Lalita Vistara at p. 447. Comp. Sâṅkhâyana-grihya,
ed. Oldenberg, IV, 4, where the word nândîmukho occurs in a different
connection.
211:3 In the text read Ye pi kho kulaputtâ. The idea is that men of lower grade,
being accustomed to cold, would not want so many robes. But there must be one
rule for all; and the rule is accordingly made to suit the comfort of the weaker
brethren--early Buddhism, contrary to an erroneous opinion still frequently
ex-pressed, being opposed to asceticism.
211:4 Or, 'to get on with the three robes.' Compare the use of yâpetum in the
'Book of the Great Decease,' II, 32.
212:1 Ekakkiyam. Compare Gâtaka I, 326. Buddhaghosa says dvigunam
dupatta-samghâtim ekakkiyam ekapattam. Though 'single,' the lengths of cotton
cloth, pieced together, of which the robes were made, were allowed to be doubled
at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5.
212:2 The waist cloth (samghâti) was wrapped round the waist and back, and
secured with a girdle. The under garment (antaravâsaka; see also the end of this
note) was wrapped round the loins and reached below the knee, being fastened
round the loins by an end of the cloth being tucked in there; and sometimes also
by a girdle. The upper robe (uttarâsamga) was wrapped round the legs from the
loins to the ankles, and the end was then drawn, at the back, from the right
hip, over the left shoulder, and either (as is still the custom in Siam, and in
the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the
custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the
right shoulder, and allowed to fall down on the back. From the constant
reference to the practice of adjusting the robe over one shoulder as a special
mark of respect (for instance, Mahâvagga I, 29, 2; IV, 3. 3), the' Burmese
custom would seem to be in accordance with the most ancient way of usually
wearing the robe. The oldest statues of the Buddha, which represent the robe as
falling over only one shoulder, are probably later than the passages just
referred to.
The ordinary dress of laymen, even of good family, in Gotama's time was much
more scanty than the decent dress thus prescribed for the Bhikkhus. See Rh. D.'s
note on the 'Book of the Great Decease,' VI, 26. But it consisted also, like
that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the
limbs, but in simple lengths of cloth.
The antara-vâsaka corresponds, in the dress of the monks, to p. 213 the sâtika
in the dress of ordinary women, and was of the same shape as the udaka-sâtika,
or bathing dress, prescribed for the use both of monks (below, chapter 15) and
of nuns (Bhikkhunîvibhaṅga, Pâkittiya XXII). The latter was, however, somewhat
shorter.
The ordinary dress of the Bhikkhunîs or Sisters consisted of the same three
garments as that of the Bhikkhus.
213:1 That is, according to the first Nissaggiya. The first section of the
Sutta-vibhaṅga on that rule is identical with this section.
Mahavagga - Eighth Khandhaka: Chapter 12
1. Now when the Blessed One had remained at Râgagaha as long as he thought fit,
he set forth on his journey towards Dakkhinâ-giri (the Southern Hills 2). And
the Blessed One beheld how the Magadha rice fields were divided into short
pieces 3,
p. 208
and in rows 1, and by outside boundaries 2 (or ridges), and by cross boundaries
3.
On seeing this the Blessed One spake thus to the venerable Ânanda: 'Dost thou
perceive, Ânanda, how the Magadha rice fields are divided into short pieces, and
in rows, and by outside boundaries, and by cross boundaries?'
'Even so, Lord.'
'Could you, Ânanda, provide 4 robes of a like kind for the Bhikkhus?'
'I could, Lord.'
Now when the Blessed One had remained in the Southern Hills as long as he
thought fit, he returned again to Râgagaha.
Then Ânanda provided robes of a like kind for many Bhikkhus; and going up to the
place where the Blessed One was, he spake thus to the Blessed One: 'May the
Blessed One be pleased to look at the robes which I have provided.'
2. Then the Blessed One on that occasion addressed the Bhikkhus and said: 'An
able man, O Bhikkhus, is Ânanda; of great understanding, O Bhikkhus, is Ânanda,
inasmuch as what has been spoken by me in short that can he understand in full,
and can make the cross seams 5, and the
p. 209
intermediate cross seams 1, and the greater circles 2, and the lesser circles 3,
and the turning in 4, and the lining of the turning in 5, and the collar piece
6, and the knee piece 7, and the elbow piece 8. And it shall be of torn pieces
9, roughly sewn together 10, suitable for a Samana, a thing which his enemies
cannot covet 11. I enjoin upon you, O Bhikkhus, the use of an under robe of torn
pieces, and of an upper robe of torn pieces, and of a waist cloth of torn pieces
12.'
Footnotes
207:2 These are always mentioned in connection with Râgagaha (Mahâvagga I, 53
Kullavagga XI, 1-10), and are probably the name of the mountainous district
immediately south of Râgagaha.
207:3 Akkibaddhan (sic) ti katurassakedârakabaddham (B.). I have never seen a
field divided 'ray-fashion,' which would apparently be the literal translation
of the term, and it is difficult to see how the necessary water could be
conducted from strip to strip of a field so divided. Buddhaghosa also, though
his explanation is insufficient, evidently does not take akki in the ordinary
sense (Rh. D.).
208:1 Palibaddhan (sic) ti âyâmato ka vitthârato ka dighamariyâdabaddham (B.).
208:2 Mariyâdabaddhan (sic) ti antarantarâya mariyâdâya mariyâdabaddham (B.).
208:3 Siṅghâtakabaddhan (sic) ti mariyâdâyâ (sic) mariyâdam vinivigghitvâ
gatatthâne siṅghâtakabaddham. Katukkasanthânan ti attho (B.).
208:4 Samvidahitun ti kâtum (B.).
208:5 Kusim pi ’ti âyâmato ka vitthârato ka anuvâtâdînam dîghapattânam etam
adhivakanam (B.).
209:1 Addhakusî ti antarantarâ rassa-pattânam nâmam (B.).
209:2 Mandalan ti pañka-khandika-kîvarassa ekekasmim khande mahâ-mandalam (B.).
209:3 Addhamandalan ti khuddaka-mandalam (B.).
209:4 Vivattan ti mandalañ ka addha-mandalañ ka ekato katvâ sibbitam
magghima-khandam (B.).
209:5 Anuvivattan ti tassa ubhosu passesu dve khandâni. Athavâ vivattassa
ekekapassato dvinnam pi katunnam pi khandânam etam nâmam (B.).
209:6 Gîveyyakan ti gîva-tthâne dalhi-karan-attham aññam suttam sibbitam
âgantuka-pattam (B.).
209:7 Gaṅgheyyakan ti gaṅlgha-pâpuna-tthâne tatth’ eva samsibbita-pattam.
Gîva-tthâne ka gaṅgha-tthâne ka pattânam ev’ etam nâman ti pi vadanti (B.).
209:8 Bâhantan ti anuvivattânam bahi ekekakhandam. Athavâ suppamânam kîvaram
pârupentena samharitâ bâhâya upari thapitâ ubho anto-bahi-mukhâ titthanti. Tesam
etam nâmam. Ayam eva hi nayo Mahâ-atthakathâyam vutto ti (B.). This latter
explanation from bâhâ seems evidently more correct than the other one from bahi;
and we accordingly follow it.
209:9 See the end of the last chapter.
209:10 Satta-lûkha; in which compound the signification of satta is by no means
clear. Buddhaghosa has no note upon it. Now it is curious that in chapter 21,
below, it is laid down that the robe is to be sutta-lûkha, the meaning of which
would fit this passage excellently. We have accordingly adopted that reading
here.
209:11 Compare the similar expressions at Gâtaka I, 8 and 9.
209:12 The general sense of this chapter is clear enough. As an Indian field,
the common property of the village community, was p. 210 divided, for the
purposes of cultivation, across and across, so must also the Bhikkhu's robe be
divided. That some, both of the agricultural and of the tailoring terms, should
now be unintelligible to us is not surprising. Buddhaghosa himself, as the
extracts from his commentary show, was not certain of the meaning of them all.
he set forth on his journey towards Dakkhinâ-giri (the Southern Hills 2). And
the Blessed One beheld how the Magadha rice fields were divided into short
pieces 3,
p. 208
and in rows 1, and by outside boundaries 2 (or ridges), and by cross boundaries
3.
On seeing this the Blessed One spake thus to the venerable Ânanda: 'Dost thou
perceive, Ânanda, how the Magadha rice fields are divided into short pieces, and
in rows, and by outside boundaries, and by cross boundaries?'
'Even so, Lord.'
'Could you, Ânanda, provide 4 robes of a like kind for the Bhikkhus?'
'I could, Lord.'
Now when the Blessed One had remained in the Southern Hills as long as he
thought fit, he returned again to Râgagaha.
Then Ânanda provided robes of a like kind for many Bhikkhus; and going up to the
place where the Blessed One was, he spake thus to the Blessed One: 'May the
Blessed One be pleased to look at the robes which I have provided.'
2. Then the Blessed One on that occasion addressed the Bhikkhus and said: 'An
able man, O Bhikkhus, is Ânanda; of great understanding, O Bhikkhus, is Ânanda,
inasmuch as what has been spoken by me in short that can he understand in full,
and can make the cross seams 5, and the
p. 209
intermediate cross seams 1, and the greater circles 2, and the lesser circles 3,
and the turning in 4, and the lining of the turning in 5, and the collar piece
6, and the knee piece 7, and the elbow piece 8. And it shall be of torn pieces
9, roughly sewn together 10, suitable for a Samana, a thing which his enemies
cannot covet 11. I enjoin upon you, O Bhikkhus, the use of an under robe of torn
pieces, and of an upper robe of torn pieces, and of a waist cloth of torn pieces
12.'
Footnotes
207:2 These are always mentioned in connection with Râgagaha (Mahâvagga I, 53
Kullavagga XI, 1-10), and are probably the name of the mountainous district
immediately south of Râgagaha.
207:3 Akkibaddhan (sic) ti katurassakedârakabaddham (B.). I have never seen a
field divided 'ray-fashion,' which would apparently be the literal translation
of the term, and it is difficult to see how the necessary water could be
conducted from strip to strip of a field so divided. Buddhaghosa also, though
his explanation is insufficient, evidently does not take akki in the ordinary
sense (Rh. D.).
208:1 Palibaddhan (sic) ti âyâmato ka vitthârato ka dighamariyâdabaddham (B.).
208:2 Mariyâdabaddhan (sic) ti antarantarâya mariyâdâya mariyâdabaddham (B.).
208:3 Siṅghâtakabaddhan (sic) ti mariyâdâyâ (sic) mariyâdam vinivigghitvâ
gatatthâne siṅghâtakabaddham. Katukkasanthânan ti attho (B.).
208:4 Samvidahitun ti kâtum (B.).
208:5 Kusim pi ’ti âyâmato ka vitthârato ka anuvâtâdînam dîghapattânam etam
adhivakanam (B.).
209:1 Addhakusî ti antarantarâ rassa-pattânam nâmam (B.).
209:2 Mandalan ti pañka-khandika-kîvarassa ekekasmim khande mahâ-mandalam (B.).
209:3 Addhamandalan ti khuddaka-mandalam (B.).
209:4 Vivattan ti mandalañ ka addha-mandalañ ka ekato katvâ sibbitam
magghima-khandam (B.).
209:5 Anuvivattan ti tassa ubhosu passesu dve khandâni. Athavâ vivattassa
ekekapassato dvinnam pi katunnam pi khandânam etam nâmam (B.).
209:6 Gîveyyakan ti gîva-tthâne dalhi-karan-attham aññam suttam sibbitam
âgantuka-pattam (B.).
209:7 Gaṅgheyyakan ti gaṅlgha-pâpuna-tthâne tatth’ eva samsibbita-pattam.
Gîva-tthâne ka gaṅgha-tthâne ka pattânam ev’ etam nâman ti pi vadanti (B.).
209:8 Bâhantan ti anuvivattânam bahi ekekakhandam. Athavâ suppamânam kîvaram
pârupentena samharitâ bâhâya upari thapitâ ubho anto-bahi-mukhâ titthanti. Tesam
etam nâmam. Ayam eva hi nayo Mahâ-atthakathâyam vutto ti (B.). This latter
explanation from bâhâ seems evidently more correct than the other one from bahi;
and we accordingly follow it.
209:9 See the end of the last chapter.
209:10 Satta-lûkha; in which compound the signification of satta is by no means
clear. Buddhaghosa has no note upon it. Now it is curious that in chapter 21,
below, it is laid down that the robe is to be sutta-lûkha, the meaning of which
would fit this passage excellently. We have accordingly adopted that reading
here.
209:11 Compare the similar expressions at Gâtaka I, 8 and 9.
209:12 The general sense of this chapter is clear enough. As an Indian field,
the common property of the village community, was p. 210 divided, for the
purposes of cultivation, across and across, so must also the Bhikkhu's robe be
divided. That some, both of the agricultural and of the tailoring terms, should
now be unintelligible to us is not surprising. Buddhaghosa himself, as the
extracts from his commentary show, was not certain of the meaning of them all.
Mahavagga - Eighth Khandhaka: Chapter 11
1. At that time the Bhikkhus spread the cloth on the floor (when they had dyed
it); the cloth became dusty.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you spread grass (and put the cloth on it).'
The grass they had spread was eaten by white ants. They told this thing to the
Blessed One.
'I prescribe, O Bhikkhus, that you get a bambû peg or rope to hang the cloth
on.'
They hung it up in the middle; the dye dropped down on both sides.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you tie it fast at the corner.'
The corner wore out.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, the use of a clothes-line.'
The dye dropped down on one side.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever
required, and that you do not go away before the dye has ceased to drop.'
2. At that time the cloth had become stiff 1. They told this thing to the
Blessed One.
p. 207
'I prescribe, O Bhikkhus, that you clip (the cloth) into water (in order to
remove the excessive dye).' At that time the cloth became rough.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.'
At that time the Bhikkhus possessed akkhinnaka 1 robes of yellowish colour like
ivory. The people were annoyed, murmured, and became angry: '(The Bhikkhus
dress) like those who still live in the pleasures of the world.'
They told this thing to the Blessed One.
'You ought not, O Bhikkhus, to possess akkhinnaka robes. He who does, commits a
dukkata offence.'
Footnotes
206:1 Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.)
atiragitattâ thaddham, i.e. 'Patthinam means that it had become stiff from too
much dye.' Thîna or thinna is Sanskrit styâna.
207:1 That is, made of untorn cloth. See VIII, 21, 2.
it); the cloth became dusty.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you spread grass (and put the cloth on it).'
The grass they had spread was eaten by white ants. They told this thing to the
Blessed One.
'I prescribe, O Bhikkhus, that you get a bambû peg or rope to hang the cloth
on.'
They hung it up in the middle; the dye dropped down on both sides.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you tie it fast at the corner.'
The corner wore out.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, the use of a clothes-line.'
The dye dropped down on one side.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever
required, and that you do not go away before the dye has ceased to drop.'
2. At that time the cloth had become stiff 1. They told this thing to the
Blessed One.
p. 207
'I prescribe, O Bhikkhus, that you clip (the cloth) into water (in order to
remove the excessive dye).' At that time the cloth became rough.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.'
At that time the Bhikkhus possessed akkhinnaka 1 robes of yellowish colour like
ivory. The people were annoyed, murmured, and became angry: '(The Bhikkhus
dress) like those who still live in the pleasures of the world.'
They told this thing to the Blessed One.
'You ought not, O Bhikkhus, to possess akkhinnaka robes. He who does, commits a
dukkata offence.'
Footnotes
206:1 Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.)
atiragitattâ thaddham, i.e. 'Patthinam means that it had become stiff from too
much dye.' Thîna or thinna is Sanskrit styâna.
207:1 That is, made of untorn cloth. See VIII, 21, 2.
Mahavagga - Eighth Khandhaka: Chapter 10
1. At that time the Bhikkhus dyed cloth with (cow-)dung or with yellow clay. The
robes were badly coloured.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you use the following six kinds of dye, viz. dye
made of roots, dye made of trunks of trees, dye made of bark, dye made of
leaves, dye made of flowers, dye made of fruits.'
p. 205
2. At that time the Bhikkhus dyed cloth with unboiled dye; the cloth became
ill-smelling.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you boil the dye (and use) little dye-pots.'
They spilt the dye.
'I prescribe, O Bhikkhus, that you put basins (under the dye-pots) to catch the
spilt (dye).'
At that time the Bhikkhus did not know whether the dye was boiled or not.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you let a drop of dye fall into water, or on to
your nail (in order to try if the dye is duly boiled).'
3. At that time the Bhikkhus, when pouring the dye out (of the pot), upset the
pot; the pot was broken.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you use a dye-ladle or a scoop with a long
handle.'
At that time the Bhikkhus did not possess vessels for keeping dye.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you get jars and bowls for keeping the dye.'
At that time the Bhikkhus rubbed the cloth against the vessels and the bowls (in
which they dyed it); the cloth was rent.
They told this thing to the Blessed One.
' prescribe, O Bhikkhus, that you use a (large) trough for dying (cloth) in.'
robes were badly coloured.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you use the following six kinds of dye, viz. dye
made of roots, dye made of trunks of trees, dye made of bark, dye made of
leaves, dye made of flowers, dye made of fruits.'
p. 205
2. At that time the Bhikkhus dyed cloth with unboiled dye; the cloth became
ill-smelling.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you boil the dye (and use) little dye-pots.'
They spilt the dye.
'I prescribe, O Bhikkhus, that you put basins (under the dye-pots) to catch the
spilt (dye).'
At that time the Bhikkhus did not know whether the dye was boiled or not.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you let a drop of dye fall into water, or on to
your nail (in order to try if the dye is duly boiled).'
3. At that time the Bhikkhus, when pouring the dye out (of the pot), upset the
pot; the pot was broken.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you use a dye-ladle or a scoop with a long
handle.'
At that time the Bhikkhus did not possess vessels for keeping dye.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you get jars and bowls for keeping the dye.'
At that time the Bhikkhus rubbed the cloth against the vessels and the bowls (in
which they dyed it); the cloth was rent.
They told this thing to the Blessed One.
' prescribe, O Bhikkhus, that you use a (large) trough for dying (cloth) in.'
Mahavagga - Eighth Khandhaka: Chapter 9
1. At that time the Samgha's store-room was over-full of clothes.
p. 203
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that they should be distributed by the assembled
Samgha.'
At that time the whole Samgha, when distributing the clothes, made a bustle.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to distribute the clothes: (a person) who does not go in the
evil course of lust . . . and who knows what is distributed and what is not.
'And you ought, O Bhikkhus, to appoint (&c. see chap. 5, § 2).'
2. Now the Bhikkhus appointed to distribute the clothes thought: 'In what way
are we to distribute the clothes?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you first assort the clothes, estimate them,
share them according to their higher or lower value 1, then count the Bhikkhus,
divide them into troops 2, and divide the portions of cloth (accordingly).'
Now the Bhikkhus, who were to distribute the clothes, thought: 'What portion of
cloth shall be given to the Sâmaneras?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give to the Sâmaneras half a portion.'
p. 204
3. At that time a certain Bhikkhu wished to go across (a river or a desert) with
the portion that should come to him.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give to a Bhikkhu who is going across (a
river or a desert), the portion that should come to him.'
At that time a certain Bhikkhu wished to go across (a river or a desert) with a
greater portion (of cloth than fell to his share).
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu
who desires it), if-he gives a compensation.'
4. Now the Bhikkhus, who were to distribute the clothes, thought: 'How are we to
assign the portions of cloth (to the single Bhikkhus), by turns as they arrive
(and ask for cloth), or according to their age (i.e. the time elapsed since
their ordination)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you cast lots, made of grass-blades, after having
made every defective portion even.'
Footnotes
203:1 Buddhaghosa: 'If there are robes of the same quality, for instance, each
worth ten (kâhâpanas), for all Bhikkhus, it is all right; if they are not, they
must take together the robes which are worth nine or eight, with those which are
worth one or two, and thus they must make equal portions.'
203:2 'In case the day should not suffice for distributing the robes to the
Bhikkhus one by one' (Buddhaghosa).
p. 203
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that they should be distributed by the assembled
Samgha.'
At that time the whole Samgha, when distributing the clothes, made a bustle.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to distribute the clothes: (a person) who does not go in the
evil course of lust . . . and who knows what is distributed and what is not.
'And you ought, O Bhikkhus, to appoint (&c. see chap. 5, § 2).'
2. Now the Bhikkhus appointed to distribute the clothes thought: 'In what way
are we to distribute the clothes?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you first assort the clothes, estimate them,
share them according to their higher or lower value 1, then count the Bhikkhus,
divide them into troops 2, and divide the portions of cloth (accordingly).'
Now the Bhikkhus, who were to distribute the clothes, thought: 'What portion of
cloth shall be given to the Sâmaneras?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give to the Sâmaneras half a portion.'
p. 204
3. At that time a certain Bhikkhu wished to go across (a river or a desert) with
the portion that should come to him.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give to a Bhikkhu who is going across (a
river or a desert), the portion that should come to him.'
At that time a certain Bhikkhu wished to go across (a river or a desert) with a
greater portion (of cloth than fell to his share).
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu
who desires it), if-he gives a compensation.'
4. Now the Bhikkhus, who were to distribute the clothes, thought: 'How are we to
assign the portions of cloth (to the single Bhikkhus), by turns as they arrive
(and ask for cloth), or according to their age (i.e. the time elapsed since
their ordination)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you cast lots, made of grass-blades, after having
made every defective portion even.'
Footnotes
203:1 Buddhaghosa: 'If there are robes of the same quality, for instance, each
worth ten (kâhâpanas), for all Bhikkhus, it is all right; if they are not, they
must take together the robes which are worth nine or eight, with those which are
worth one or two, and thus they must make equal portions.'
203:2 'In case the day should not suffice for distributing the robes to the
Bhikkhus one by one' (Buddhaghosa).
Mahavagga - Eighth Khandhaka: Chapter 8
1. At that time the cloth in the Samgha's store-room was not protected (from
rain, mice, &c.) They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to take charge of the store-room: (a person) who does not go in
the evil course of lust (&c., as in chap. 5, § 1), and who knows what is
protected and what is not.
'And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2):
2. At that time the Khabbaggiya Bhikkhus expelled a Bhikkhu, who had charge of a
store-room, from his place.
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, expel a Bhikkhu, who has charge of a store-room, from
his place. He who does so, commits a dukkata offence.'
rain, mice, &c.) They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to take charge of the store-room: (a person) who does not go in
the evil course of lust (&c., as in chap. 5, § 1), and who knows what is
protected and what is not.
'And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2):
2. At that time the Khabbaggiya Bhikkhus expelled a Bhikkhu, who had charge of a
store-room, from his place.
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, expel a Bhikkhu, who has charge of a store-room, from
his place. He who does so, commits a dukkata offence.'
Mahavagga - Eighth Khandhaka: Chapter 7
7.
At that time the Bhikkhus appointed to lay the robes by, laid the robes by in an
open hall, or at the foot of a tree, or in the hollow of a Nimba tree 1; thus
they were eaten by rats and white ants.
They told this thing to the Blessed One.
I prescribe, O Bhikkhus, that you appoint what the Samgha chooses, a Vihâra, or
an Addhayoga 2, or a storied building, or an attic, or a cave, to be the
store-room 3 (of the Samgha).
p. 202
'And you ought, O Bhikkhus, to appoint it in this way: Let a learned, competent
Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha,
reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the
Vihâra called N. N, to be the store-room (of the Samgha), (&c., the usual
formula of a ñaattidutiya kamma)."'
Footnotes
201:1 Compare III, 12, 5.
201:2 Compare I, 30, 4.
201:3 The word bhandâgâra does not imply any special reference to robes more
than to any other articles belonging to the Samgha. A good many things which
were usually kept in the bhandâgâra are mentioned at Kullav. VI, 21, 3.
At that time the Bhikkhus appointed to lay the robes by, laid the robes by in an
open hall, or at the foot of a tree, or in the hollow of a Nimba tree 1; thus
they were eaten by rats and white ants.
They told this thing to the Blessed One.
I prescribe, O Bhikkhus, that you appoint what the Samgha chooses, a Vihâra, or
an Addhayoga 2, or a storied building, or an attic, or a cave, to be the
store-room 3 (of the Samgha).
p. 202
'And you ought, O Bhikkhus, to appoint it in this way: Let a learned, competent
Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha,
reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the
Vihâra called N. N, to be the store-room (of the Samgha), (&c., the usual
formula of a ñaattidutiya kamma)."'
Footnotes
201:1 Compare III, 12, 5.
201:2 Compare I, 30, 4.
201:3 The word bhandâgâra does not imply any special reference to robes more
than to any other articles belonging to the Samgha. A good many things which
were usually kept in the bhandâgâra are mentioned at Kullav. VI, 21, 3.
Mahavagga - Eighth Khandhaka: Chapter 6
1. At that time the Bhikkhus who had to receive the robes (presented), after
having received them, left them there (in the Vihâras) and went away; the robes
were spoilt.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to lay by the robes (received): (a person) who does not go in
the evil course of lust, in the evil course of hatred, in the evil course of
delusion, in the evil course of fear, and who knows what is laid by and what is
not.
2. 'And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).'
having received them, left them there (in the Vihâras) and went away; the robes
were spoilt.
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to lay by the robes (received): (a person) who does not go in
the evil course of lust, in the evil course of hatred, in the evil course of
delusion, in the evil course of fear, and who knows what is laid by and what is
not.
2. 'And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).'
Mahavagga - Eighth Khandhaka: Chapter 5
1. At that time people went to the Ârâma with robes 1 (which they intended to
present to the
p. 200
[paragraph continues] Bhikkhus). They found there no Bhikkhu who was to receive
the robes; so they took them back again. (In consequence of that) few robes were
given (to the Bhikkhus).
They told this thing to the Blessed One.
I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to receive the robes (presented to the Bhikkhus): (a person) who
does not go in the evil course of lust, in the evil course of hatred, in the
evil course of delusion, in the evil course of fear, and who knows what has been
received and what has not.
2. 'And you ought, O Bhikkhus, to appoint (such a Bhikkhu) in this way: First,
that Bhikkhu must be asked (to accept that commission). When he has been asked,
let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha:
"Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha
appoint the Bhikkhu N. N: to receive the robes (presented to the Bhikkhus). This
is the ñatti. Let the Samgha, reverend Sirs, hear me. The Samgha appoints the
Bhikkhu N. N. to receive the robes (presented). Let any one of the venerable
brethren who is in favour of our appointing the Bhikkhu N. N. to receive the
robes (presented), be silent, and any one who is not in favour of it, speak. The
Bhikkhu N. N. has been appointed by the Samgha to receive the robes (presented).
The Samgha is in favour of it, therefore are you silent; thus I understand."'
Footnotes
199:1 It will be as well to remind the reader that here and in the following
chapters kîvara can mean both 'a robe' and 'cloth for making robes.'
present to the
p. 200
[paragraph continues] Bhikkhus). They found there no Bhikkhu who was to receive
the robes; so they took them back again. (In consequence of that) few robes were
given (to the Bhikkhus).
They told this thing to the Blessed One.
I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following
five qualities, to receive the robes (presented to the Bhikkhus): (a person) who
does not go in the evil course of lust, in the evil course of hatred, in the
evil course of delusion, in the evil course of fear, and who knows what has been
received and what has not.
2. 'And you ought, O Bhikkhus, to appoint (such a Bhikkhu) in this way: First,
that Bhikkhu must be asked (to accept that commission). When he has been asked,
let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha:
"Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha
appoint the Bhikkhu N. N: to receive the robes (presented to the Bhikkhus). This
is the ñatti. Let the Samgha, reverend Sirs, hear me. The Samgha appoints the
Bhikkhu N. N. to receive the robes (presented). Let any one of the venerable
brethren who is in favour of our appointing the Bhikkhu N. N. to receive the
robes (presented), be silent, and any one who is not in favour of it, speak. The
Bhikkhu N. N. has been appointed by the Samgha to receive the robes (presented).
The Samgha is in favour of it, therefore are you silent; thus I understand."'
Footnotes
199:1 It will be as well to remind the reader that here and in the following
chapters kîvara can mean both 'a robe' and 'cloth for making robes.'
Mahavagga - Eighth Khandhaka: Chapter 4
1. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. Some of these Bhikkhus went off (the road) to a cemetery in order to
get themselves pamsukûla robes; some (other) Bhikkhus did not wait. Those
Bhikkhus who had gone to the cemetery for pamsukûla robes, got themselves
pamsukûlas; those Bhikkhus who had not waited, said to them: 'Friends, give us
also a part (of your pamsukûlas).' They replied, 'We will not give you a part,
friends; why have you not waited?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you are not obliged to give a part against your
will to Bhikkhus who have not waited.'
2. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. Some
p. 198
of these Bhikkhus went off (the road) to a cemetery in order to get themselves
pamsukûla robes; some (other) Bhikkhus waited for them. Those Bhikkhus who had
gone to the cemetery for pamsukûla robes, got themselves pamsukûlas; those
Bhikkhus who had waited, said to them: 'Friends, give us also a part (of your
pamsukûlas).' They replied, 'We will not give you a part, friends; why did you
not also go off (to the cemetery)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give a part (even) against your will to
Bhikkhus who have waited.'
3. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. Some of these Bhikkhus went aside first from (the road) to a cemetery
in order to get themselves pamsukûla robes; some (other) Bhikkhus went aside
later. Those Bhikkhus who had gone first to the cemetery for pamsukûla robes,
got themselves pamsukûlas; those Bhikkhus who had got off later, did not get
any, and said (to the other ones): 'Friends, give us also a part.' They replied,
'We will not give you a part, friends; why did you get off (to the cemetery)
after us?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you are not obliged to give a part against your
will to Bhikkhus who have gone (to the cemetery) later (than yourselves).'
4. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. They went altogether off (the road) to a cemetery in order to get
themselves pamsukûla robes; some of the Bhikkhus got pamsukûlas, other Bhikkhus
did not
p. 199
get any. The Bhikkhus who had got nothing, said: 'Friends, give us also a part
(of your pamsukûlas).' They replied, 'We will not give you a part, friends; why
did you not get (them yourselves)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give a part (even) against your will to
Bhikkhus who have gone (to the cemetery) together with yourselves.'
5. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. They went off (the road) to a cemetery in order to get themselves
pamsukûla robes, after having made an agreement (about the distribution of what
they were to find). Some of the Bhikkhus got themselves pamsukûlas, other
Bhikkhus did not get any. The Bhikkhus who had got nothing, said: 'Friends, give
us also a part (of the pamsukûlas).' They replied, 'We will not give you a part,
friends; why did you not get (them yourselves)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give a part, (even) against your will, to
Bhikkhus who have gone (with you to the cemetery) after having made with you an
agreement (about the distribution of the pamsukûlas).'
country. Some of these Bhikkhus went off (the road) to a cemetery in order to
get themselves pamsukûla robes; some (other) Bhikkhus did not wait. Those
Bhikkhus who had gone to the cemetery for pamsukûla robes, got themselves
pamsukûlas; those Bhikkhus who had not waited, said to them: 'Friends, give us
also a part (of your pamsukûlas).' They replied, 'We will not give you a part,
friends; why have you not waited?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you are not obliged to give a part against your
will to Bhikkhus who have not waited.'
2. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. Some
p. 198
of these Bhikkhus went off (the road) to a cemetery in order to get themselves
pamsukûla robes; some (other) Bhikkhus waited for them. Those Bhikkhus who had
gone to the cemetery for pamsukûla robes, got themselves pamsukûlas; those
Bhikkhus who had waited, said to them: 'Friends, give us also a part (of your
pamsukûlas).' They replied, 'We will not give you a part, friends; why did you
not also go off (to the cemetery)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give a part (even) against your will to
Bhikkhus who have waited.'
3. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. Some of these Bhikkhus went aside first from (the road) to a cemetery
in order to get themselves pamsukûla robes; some (other) Bhikkhus went aside
later. Those Bhikkhus who had gone first to the cemetery for pamsukûla robes,
got themselves pamsukûlas; those Bhikkhus who had got off later, did not get
any, and said (to the other ones): 'Friends, give us also a part.' They replied,
'We will not give you a part, friends; why did you get off (to the cemetery)
after us?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you are not obliged to give a part against your
will to Bhikkhus who have gone (to the cemetery) later (than yourselves).'
4. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. They went altogether off (the road) to a cemetery in order to get
themselves pamsukûla robes; some of the Bhikkhus got pamsukûlas, other Bhikkhus
did not
p. 199
get any. The Bhikkhus who had got nothing, said: 'Friends, give us also a part
(of your pamsukûlas).' They replied, 'We will not give you a part, friends; why
did you not get (them yourselves)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give a part (even) against your will to
Bhikkhus who have gone (to the cemetery) together with yourselves.'
5. At that time a number of Bhikkhus were travelling on the road in the Kosala
country. They went off (the road) to a cemetery in order to get themselves
pamsukûla robes, after having made an agreement (about the distribution of what
they were to find). Some of the Bhikkhus got themselves pamsukûlas, other
Bhikkhus did not get any. The Bhikkhus who had got nothing, said: 'Friends, give
us also a part (of the pamsukûlas).' They replied, 'We will not give you a part,
friends; why did you not get (them yourselves)?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you give a part, (even) against your will, to
Bhikkhus who have gone (with you to the cemetery) after having made with you an
agreement (about the distribution of the pamsukûlas).'
Mahavagga - Eighth Khandhaka: Chapter 3
1. At that time the fraternity got robes of different kinds. Now the Bhikkhus
thought: 'What robes are allowed to us by the Blessed One, and what robes are
not allowed?'
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, six kinds of robes, viz.
p. 197
those made of linen, of cotton, of silk, of wool, of coarse cloth, and of hempen
cloth.'
2. At that time the Bhikkhus accepted lay robes, but did not get pamsukûla
robes, because they had scruples (and thought): 'The Blessed One has allowed us
either kind of robes only, not both kinds 1.'
They told this thing to the Blessed One.
'I allow, O Bhikkhus, that he who accepts lay robes, may get also pamsukûla
robes. If you are pleased with those both sorts of robes, I approve that also.'
Footnotes
197:1 See chap. 1, § 35.
thought: 'What robes are allowed to us by the Blessed One, and what robes are
not allowed?'
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, six kinds of robes, viz.
p. 197
those made of linen, of cotton, of silk, of wool, of coarse cloth, and of hempen
cloth.'
2. At that time the Bhikkhus accepted lay robes, but did not get pamsukûla
robes, because they had scruples (and thought): 'The Blessed One has allowed us
either kind of robes only, not both kinds 1.'
They told this thing to the Blessed One.
'I allow, O Bhikkhus, that he who accepts lay robes, may get also pamsukûla
robes. If you are pleased with those both sorts of robes, I approve that also.'
Footnotes
197:1 See chap. 1, § 35.
Mahavagga - Eighth Khandhaka: Chapter 2
2.
At that time the king of Kâsi 2 sent to Gîvaka Komârabhakka a woollen garment
made half of Benares cloth . . . 3. Then Gîvaka Komârabhakka
p. 196
took that woollen garment made half of Benares cloth and went to the place where
the Blessed One was; having approached him, and respectfully saluted the Blessed
One, he sat down near him. Sitting near him, Gîvaka Komârabhakka said to the
Blessed One: 'Lord, this woollen garment made half of Benares cloth. . . . 1 has
been sent to me by the king of Kâsi. May the Blessed One, Lord, accept this
woollen garment, which may be to me a long time for a good and a blessing.' The
Blessed One accepted that woollen garment.
And the Blessed One taught (&c., as in chap. I, 34, down to:) and went away.
And the Blessed One, after having delivered a religious discourse in consequence
of that, thus addressed the Bhikkhus:
'I allow you, O Bhikkhus, to use woollen garments.'
Footnotes
195:2 Buddhaghosa: 'This king was Pasenadi's brother, the same father's son.' He
appears to have been a sub-king of Pasenadi, for in the Lohikka-sutta it is
stated that Pasenadi's rule extended both over Kâsi and Kosala ('Râgâ Pasenadi
Kosalo Kâsikosalam agghâvasati').
195:3 Our translation of addhakâsikam kambalam is merely p. 196 conjectural.
Buddhaghosa has the following note: 'Addhakâsiyam, here kâsi means one thousand;
a thing that is worth one thousand, is called kâsiya. This garment was worth
five hundred; therefore it is called addhakâsiya. And for the same reason it is
said, upaddhakâsinam khamamânam.' Perhaps vikâsikam at VI, 15, 5 may have some
connection with the word used here.
196:1 See last note.
At that time the king of Kâsi 2 sent to Gîvaka Komârabhakka a woollen garment
made half of Benares cloth . . . 3. Then Gîvaka Komârabhakka
p. 196
took that woollen garment made half of Benares cloth and went to the place where
the Blessed One was; having approached him, and respectfully saluted the Blessed
One, he sat down near him. Sitting near him, Gîvaka Komârabhakka said to the
Blessed One: 'Lord, this woollen garment made half of Benares cloth. . . . 1 has
been sent to me by the king of Kâsi. May the Blessed One, Lord, accept this
woollen garment, which may be to me a long time for a good and a blessing.' The
Blessed One accepted that woollen garment.
And the Blessed One taught (&c., as in chap. I, 34, down to:) and went away.
And the Blessed One, after having delivered a religious discourse in consequence
of that, thus addressed the Bhikkhus:
'I allow you, O Bhikkhus, to use woollen garments.'
Footnotes
195:2 Buddhaghosa: 'This king was Pasenadi's brother, the same father's son.' He
appears to have been a sub-king of Pasenadi, for in the Lohikka-sutta it is
stated that Pasenadi's rule extended both over Kâsi and Kosala ('Râgâ Pasenadi
Kosalo Kâsikosalam agghâvasati').
195:3 Our translation of addhakâsikam kambalam is merely p. 196 conjectural.
Buddhaghosa has the following note: 'Addhakâsiyam, here kâsi means one thousand;
a thing that is worth one thousand, is called kâsiya. This garment was worth
five hundred; therefore it is called addhakâsiya. And for the same reason it is
said, upaddhakâsinam khamamânam.' Perhaps vikâsikam at VI, 15, 5 may have some
connection with the word used here.
196:1 See last note.
Mahavagga - Eighth Khandhaka: Chapter 1
EIGHTH KHANDHAKA.
(THE DRESS OF THE BHIKKHUS.)
1.
1. At that time the blessed Buddha dwelt at Râgagaha, in the Veluvana, in the
Kalandaka-nivâpa. At that time Vesâlî was an opulent, prosperous town, populous,
crowded with people, abundant with food 1; there were seven thousand seven
hundred and seven storeyed buildings, and seven thousand seven hundred and seven
pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds
(Ârâmas), and seven thousand seven hundred and seven lotus-ponds. There was also
the courtezan Ambapâlikâ 2, who was beautiful, graceful, pleasant, gifted with
the highest beauty of complexion, well versed in dancing, singing, and
lute-playing, much visited by desirous people. She asked fifty (kahâpanas) for
one night. Through that person Vesâlî became more and more flourishing.
2. Now a merchant from Râgagaha went to Vesâlî on a certain business. That
Râgagaha merchant saw what an opulent, prosperous town Vesâlî was, how populous,
crowded with people, and abundant with food, and the seven thousand seven
p. 172
hundred and seven storeyed buildings . . . . and the courtezan Ambapâlî, who was
beautiful . . . . and through whom Vesâlî became more and more flourishing. And
the Râgagaha merchant, after having done his business in Vesâlî, returned to
Râgagaha and went to the place where the Mâgadha king Seniya Bimbisâra was.
Having approached him, he said to the Mâgadha king Seniya Bimbisâra: 'Vesâlî,
Your Majesty, is an opulent, prosperous town (&c., as in § 1, down to:) Through
that person Vesâlî becomes more and more flourishing. May it please Your
Majesty, let us also install a courtezan.'
(The king replied), 'Well, my good Sir, look for such a girl whom you can
install as courtezan.'
3. Now at that time there was at Râgagaha a girl Sâlavatî by name, who was
beautiful, graceful, pleasant, and gifted with the highest beauty of complexion.
That girl Sâlavatî the Râgagaha merchant installed as courtezan. And before long
the courtezan Sâlavatî was well versed in dancing, singing, and lute-playing,
and much visited by desirous people, and she asked one hundred (kahâpanas) for
one night. And before long the courtezan Sâlavatî became pregnant. Now the
courtezan Sâlavatî thought: 'Men do not like a pregnant woman. If anybody should
find out regarding me that "The courtezan Sâlavatî is pregnant," my whole
position will be lost. What if I were to have the people told that I am sick.'
And the courtezan Sâlavatî gave orders to the door-keeper (saying), 'Let no man
enter here, my good door-keeper, and if a man calls for me, tell him that I am
sick.' The door-keeper accepted
p. 173
this of the courtezan Sâlavatî (by saying), Yes, Madam.'
4. And the courtezan Sâlavatî, when the child in her womb had reached maturity,
gave birth to a boy. And the courtezan Sâlavatî gave orders to her maid-servant
(saying), 'Go, my girl, put this boy into an old winnowing basket, take him
away, and throw him away on a dust-heap.' The servant accepted this order of the
courtezan Sâlavatî (by saying), 'Yes, Madam,' put that boy into an old winnowing
basket, took him away, and threw him away on a dust-heap.
At that time a royal prince, Abhaya by name 1, went betimes to attend upon the
king, and saw that boy, around whom crows were gathering. When he saw that, he
asked the people: 'What is that, my good Sirs, around which the crows are
gathering?'
It is a boy, Your Highness 2.'
'Is he alive, Sirs?'
'He is alive, Your Highness.'
'Well, my good Sirs, bring that boy to our palace and give him to the nurses to
nourish him.'
And those people accepted that order of the royal prince Abhaya (by saying),
'Yes, Your Highness,' brought that boy to the palace of the royal prince Abhaya,
and gave him to the nurses (saying),
'Nourish (this boy).'
p. 174
Because (the people had said about this boy to Abhaya), 'He is alive' (gîvati),
they gave him the name of Gîvaka; because he had been caused to be nourished by
the royal prince (kumârena posâpito), they gave him the name of Komârabhakka 1.
5. And ere long Gîvaka Komârabhakka came to the years of discretion. And Gîvaka
Komârabhakka went to the place where the royal prince Abhaya was; having
approached him he said to the royal prince Abhaya: 'Who is my mother, Your
Highness, and who is my father?'
'I do not know your mother, my good Gîvaka, but I am your father, for I have had
you nourished.'
Now Gîvaka Komârabhakka thought: 'In these royal families it is not easy to find
one's livelihood without knowing an art. What if I were to learn an art.'
6. At that time there lived at Takkasilâ (Τάξιλα) a world-renowned physician.
And Gîvaka Komârabhakka without asking leave of the royal prince Abhaya set out
for Takkasilâ. Wandering from place to place he came to Takkasilâ and to the
place where
p. 175
that physician was. Having approached him he said to that physician, 'I wish to
learn your art, doctor.
'Well, friend Gîvaka, learn it.'
And Gîvaka Komârabhakka learnt much, and learnt easily, and understood well, and
did not forget what he had learnt. And when seven years had elapsed, Gîvaka
Komârabhakka thought: 'I learn much, and learn easily, and I understand well,
and I do not forget what I have learnt. I have studied now seven years, and I do
not see the end of this art. When shall I see the end of this art?'
7. And Gîvaka Komârabhakka went to the place where that physician was; having
approached him he said to that physician: 'I learn much, doctor, and I learn
easily; I understand well, and do not forget what I have learnt. I have studied
now seven years, and I do not see the end of this art. When shall I see the end
of this art?'
'Very well, my dear Gîvaka, take this spade, and seek round about Takkasilâ a
yogana on every side, and whatever (plant) you see which is not medicinal, bring
it to me.'
Gîvaka Komârabhakka accepted this order of that physician (saying), 'Yes,
doctor,' took a spade, and went around about Takkasilâ a yogana on every side,
but he did not see anything that was not medicinal. Then Gîvaka Komârabhakka
went to the place where that physician was; having approached him he said to
that physician: 'I have been seeking, doctor, all around Takkasilâ a yogana on
every side, but I have not seen anything that is not medicinal.'
(The physician replied), 'You have done your learning, my good Gîvaka; this will
do for acquiring your livelihood.' Speaking thus he gave to Gîvaka
p. 176
[paragraph continues] Komârabhakka a little (money) for his journey (home).
8. And Gîvaka Komârabhakka took that little money, given to him for his journey,
and set out for Râgagaha. And on the way at Sâketa that little money of Gîvaka
Komârabhakka was spent. Now Gîvaka Komârabhakka thought: 'These ways are wild,
and there is but little water and little food; it is difficult to travel here
without money for the journey. What if I were to try to get some money for my
journey.'
At that time the setthi's 1 wife at Sâketa had been suffering for seven years
from disease in the head; many very great and world-renowned physicians came,
but they could not restore her to health; they received much gold, and went
away.
And Gîvaka Komârabhakka, when he had entered Sâketa, asked the people: 'Who is
sick here, my good Sirs? Whom shall I cure?'
'That setthi's wife, doctor, has been suffering for seven years from a disease
in the head; go, doctor, and cure that setthi's wife.'
9. Then Gîvaka Komârabhakka went to the house of that householder, the setthi;
and when he had reached it, he gave orders to the door-keeper (saying), 'Go, my
good door-keeper, and tell the setthi's wife: "A physician has come in, Madam,
who wants to see you."'
That door-keeper accepted this order of Gîvaka Komârabhakka (saying), 'Yes,
doctor,' went to the place where the setthi's wife was, and having approached
her, he said to the setthi's wife: 'A physician has come in, Madam, who wants to
see you.'
p. 177
'What sort of man is that physician, my good door-keeper?'
'He is a young man, Madam.'
'Nay, my good door-keeper, what can a young physician help me? Many very great
and world-renowned physicians have come and have not been able to restore me to
health; they have received much gold, and have gone away.'
10. Thus that door-keeper went to Gîvaka Komârabhakka; having approached him he
said to Gîvaka Komârabhakka: 'The setthi's wife has said, doctor: "Nay, my good
door-keeper (&c., as in § 9)."'
(Gîvaka replied), 'Go, my good door-keeper, and tell the setthi's wife: "The
physician, Madam, says: 'Do not give me anything beforehand, Madam when you
shall have been restored to health, then you may give me what you like."'
The door-keeper accepted this order of Gîvaka Komârabhakka (saying), 'Yes,
doctor,' went to the place where the setthi's wife was, and having approached
her he said to the setthi's wife: 'The physician, Madam, says (&c., as above).'
'Well, my good door-keeper, let the physician enter.'
The door-keeper accepted this order of the setthi's wife (saying), 'Yes, Madam,'
went to the place where Gîvaka Komârabhakka was, and having approached him he
said to Gîvaka Komârabhakka: 'The setthi's wife calls you, doctor.'
11. Then Gîvaka Komârabhakka went to the place where the setthi's wife was;
having approached her, and having carefully observed the change in the
appearance of the setthi's wife, he said to the
p. 178
setthi's wife: 'We want one pasata 1 of ghee, Madam.' Then the setthi's wife
ordered one pasata of ghee to be given to Gîvaka Komârabhakka. And Gîvaka
Komârabhakka boiled up that pasata of ghee with various drugs, ordered the
setthi's wife to lie down on her back in the bed, and gave it her through her
nose. And the butter given through the nose came out through the mouth. And the
setthi's wife spat it out into the spittoon, and told the maid-servant: 'Come,
my girl, take this ghee up with a piece of cotton.'
12. Then Gîvaka Komârabhakka thought: 'It is astonishing how niggardly this
house-wife is, in that she has this ghee, which ought to be thrown away, taken
up with a piece of cotton. I have given her many highly precious drugs. What
sort of fee will she give me?'
And the setthi's wife, when she observed the change of demeanour in Gîvaka
Komârabhakka, said to Gîvaka Komârabhakka: 'Why are you perplexed, doctor?'
'I thought: "It is astonishing, &c."'
'Householders like us, doctor, know why to economize thus; this ghee will do for
the servants or workmen to anoint their feet with, or, it can be poured into the
lamp. Be not perplexed, doctor, you will not lose your fee.'
p. 179
13. And Gîvaka Komârabhakka drove away the disease in the head which the
setthi's wife had had for seven years, by once giving her medicine through the
nose. Then the setthi's wife, who had been' restored to health, gave four
thousand (kâhâpanas) to Gîvaka Komârabhakka; her son (thinking), 'My mother
stands there restored,' gave him four thousand; her daughter-in-law (thinking),
'My mother-in-law stands there restored,' gave him four thousand; the setthi,
the householder, (thinking), 'My wife stands there restored,' gave him four
thousand and a man-servant and a maid-servant and a coach with horses.
Then Gîvaka Komârabhakka took those sixteen thousand (kâhâpanas) and the
man-servant, the maid-servant, and the coach with the horses, and set out for
Râgagaha. In due course he came to Râgagaha, and to the place where the royal
prince Abhaya was; having approached him he said to the royal prince Abhaya:
'This, Your Highness, (have I received for) the first work I have done, sixteen
thousand and a man-servant and a maid-servant and a coach with horses; may Your
Highness accept this as payment for my bringing up.'
'Nay, my dear Gîvaka, keep it, but do not get a dwelling for yourself elsewhere
than in our residence.'
Gîvaka Komârabhakka accepted this order of the royal prince Abhaya (saying),
'Yes, Your Highness,' and got himself a dwelling in the residence of the royal
prince Abhaya.
14. At that time the Magadha king Seniya Bimbisâra suffered from a fistula; his
garments were stained with blood. When the queens saw that,
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they ridiculed (the king, and said): 'His Majesty is having his courses. His
Majesty will bring forth!' The king was annoyed at that. And the Magadha king
Seniya Bimbisâra said to the royal prince Abhaya: 'I am suffering, my dear
Abhaya, from such a disease that my garments are stained with blood; and the
queens, when they see it, ridicule (me by saying), "His Majesty is, &c." Pray,
my dear Abhaya, find a physician for me, able to cure me.'
'This excellent young physician of ours, Sire, Gîvaka, he will cure Your
Majesty.'
'Then pray, my dear Abhaya, give orders to the physician Gîvaka, and he shall
cure me.'
15. Then the royal prince Abhaya gave orders to Gîvaka Komârabhakka (saying),
'Go, my dear Gîvaka, and cure the king.'
Gîvaka Komârabhakka accepted this order of the royal prince Abhaya (by saying),
'Yes, Your Highness,' took some medicament in his nail, and went to the place
where the Magadha king Seniya Bimbisâra was. Having approached him, he said to
the Magadha king Seniya Bimbisâra: 'Let us see your disease, Your Majesty.' And
Gîvaka Komârabhakka healed the fistula of the Magadha king Seniya Bimbisâra by
one anointing.
Then the Magadha king Seniya Bimbisâra, having been restored to health, ordered
his five hundred wives to put on all their ornaments; then he ordered them to
take their ornaments off and to make a heap of them, and he said to Gîvaka
Komârabhakka: 'All these ornaments, my dear Gîvaka, of my five hundred wives
shall be thine.'
'Nay, Sire, may Your Majesty remember my office.'
p. 181
'Very well, my dear Gîvaka, you can wait upon me and my seraglio and the
fraternity of Bhikkhus with the Buddha at its head.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty.'
16. At that time the setthi at Râgagaha had been suffering for seven years from
a disease in the head. Many very great and world-renowned physicians came, and
were not able to restore him to health; they received much gold and went away.
And a prognostication had been made by the physicians to him, to wit: Some of
the physicians said: 'The setthi, the householder, will die on the fifth day;'
other physicians said: 'The setthi, the householder, will die on the seventh
day.'
Now (a certain) Râgagaha merchant thought: 'This setthi, this householder, does
good service both to the king and to the merchants' guild. Now the physicians
have made prognostication to him(&c., as above). There is Gîvaka, the royal
physician, an excellent young doctor. What if we were to ask the king for his
physician Gîvaka to cure the setthi, the householder?'
17. And the Râgagaha merchant went to the place where the Magadha king Seniya
Bimbisâra was; having approached him, he said to the Magadha king Seniya
Bimbisâra: That setthi, Sire, that householder, does good service both to Your
Majesty and to the merchants' guild. Now the physicians have made
prognostication to him, &c. May it please Your Majesty to order the physician
Gîvaka to cure the setthi, the householder.'
Then the Magadha king Seniya Bimbisâra gave
p. 182
orders to Gîvaka Komârabhakka (saying), 'Go, my dear Gîvaka, and cure the
setthi, the householder.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty,' went to the place where the setthi, the
householder, was, and having approached him, and having carefully observed the
change in his appearance, he said to the setthi, the householder: 'If I restore
you to health, my good householder, what fee will you give me?'
'All that I possess shall be yours, doctor, and I will be your slave.'
18. 'Well, my good householder, will you be able to lie down on one side for
seven months?'
'I shall be able, doctor, to lie down on one side for seven months.'
'And will you be able, my good householder, to lie down on the other side for
seven months?'
'I shall be able, doctor, to lie down on the other side for seven months.'
'And will you be able, my good householder, to lie down on your back for seven
months?'
'I shall be able, doctor, to lie down on my back for seven months.'
Then Gîvaka Komârabhakka ordered the setthi, the householder, to lie down on his
bed, tied him fast to his bed, cut through the skin of the head, drew apart the
flesh on each side of the incision, pulled two worms out (of the wound), and
showed them to the people (saying), 'See, Sirs, these two worms, a small one and
a big one. The doctors who said, "On the fifth day the setthi, the householder,
will die," have seen this big worm, and how it would penetrate on the fifth day
to the brain of
p. 183
the setthi, the householder, and that when it had penetrated to the brain, the
setthi, the householder, would die. Those doctors have seen it quite rightly.
And the doctors who said, "On the seventh day the setthi, the householder, will
die," have seen this small worm, and how it would penetrate on the seventh day
to the brain of the setthi, the householder, and that when it had penetrated to
the brain, the setthi, the householder, would die. Those doctors have seen it
quite rightly.' (Speaking thus) he closed up the sides of the wound, stitched up
the skin on the head, and anointed it with salve.
19. And when seven days had elapsed, the setthi, the householder, said to Gîvaka
Komârabhakka: 'I am not able, doctor, to lie down on one side for seven months.'
'Did you not tell me, my good householder: "I shall be able, doctor, to lie down
on one side for seven months?"'
'It is true, doctor, I told you so indeed, but I shall die (if I do); I cannot
lie down on one side for seven months.'
'Well, my good householder, then you must lie down on the other side for seven
months.'
And when seven days had elapsed, the setthi, the householder, said to Gîvaka
Komârabhakka: 'I am not able, doctor, to lie down on the other side for seven
months.'
'Did you not tell me, &c.'
It is true, doctor, I told you so indeed, &c.'
'Well, my good householder, then you must lie down on your back for seven
months.'
And when seven days had elapsed, the setthi, the householder, said to Gîvaka
Komârabhakka: 'I am
p. 184
not able, doctor, to lie down on my back for seven months.'
Did you not tell me, &c.?'
It is true, doctor, I told you so indeed, &c.'
20. 'If I had not spoken thus to you, my good householder, you would not have
lain down even so long a time. But I knew beforehand, "After three times seven
days the setthi, the householder, will be restored to health." Arise, my good
householder, you are restored; look to it what fee you give me.'
'All that I possess shall be yours, doctor, and I will be your slave.'
'Nay, my good householder, do not give me all that you possess, and do not be my
slave; give one hundred thousand (kâhâpanas) to the king, and one hundred
thousand to me.'
Then the setthi, the householder, having regained his health, gave a hundred
thousand (kâhâpanas) to the king, and a hundred thousand to Gîvaka Komârabhakka.
21. At that time the son of the setthi at Benares, who used to amuse himself by
tumbling (mokkhakikâ 1), brought upon himself an entanglement of his
p. 185
intestines, in consequence of which he could digest neither the rice-milk which
he drank, nor the food of which he partook, nor was he able to ease himself in
the regular way. In consequence of that he grew lean, he looked disfigured and
discoloured, (his complexion became) more and more yellow, and the veins stood
out upon his skin.
Now the setthi of Benares thought: 'My son is suffering from such and such a
disease: he neither can digest the rice-milk which he drinks (&c., as above,
down to:) and the veins stand out upon his skin. What if I were to go to
Râgagaha and to ask the king for his physician Gîvaka to cure my son.'
And the setthi of Benares went to Râgagaha and repaired to the place where the
Magadha king Seniya Bimbisâra was; having approached him he said to the Magadha
king Seniya Bimbisâra: 'My son, Your Majesty, is suffering from such and such a
disease: he neither can digest the rice-milk which he drinks (&c., as above,
down to:) and the veins stand out upon his skin. May it please Your Majesty to
order the physician Gîvaka to cure my son.'
22. Then the Magadha king Seniya Bimbisâra gave orders to Gîvaka Komârabhakka
(saying), 'Go, my dear Gîvaka; go to Benares, and cure the setthi's son at
Benares.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty,' went to Benares, and repaired to the place where
the son of the Benares setthi was; having approached him, and having carefully
p. r86
observed the change in his appearance, he ordered the people to leave the room,
drew the curtain, tied him fast to a pillar, placed his wife in front of him,
cut through the skin of the belly, drew the twisted intestines out, and showed
them to his wife (saying), 'Look here what the disease was, from which your
husband was suffering. This is the reason why he neither can digest the
rice-milk which he drinks, nor can digest the food of which he partakes, nor is
able to ease himself in the regular way, and why he has grown lean, and looks
disfigured and discoloured, and (why his complexion has become) more and more
yellow, and the veins have stood out upon his skin.' (Speaking thus), he
disentangled the twisted intestines, put the intestines back (into their right
position), stitched the skin together, and anointed it with salve. And before
long the Benares setthi's son regained his health.
Then the setthi of Benares (saying to himself), 'My son stands here restored to
health,' gave sixteen thousand (kâhâpanas) to Gîvaka Komârabhakka. And Gîvaka
Komârabhakka took those sixteen thousand (kâhâpanas), and went back again to
Râgagaha.
23. At that time king Paggota (of Uggenî) was suffering from jaundice. Many very
great and world-renowned physicians came and were not able to restore him to
health; they received much gold and went away. Then king Paggota sent a
messenger to the Magadha king Seniya Bimbisâra (with the following message): 'I
am suffering from such and such a disease; pray, Your Majesty 1, give
p. 187
orders to the physician Gîvaka; he will cure me.' Then the Magadha king Seniya
Bimbisâra gave orders to Gîvaka Komârabhakka (saying), 'Go, my dear Gîvaka; go
to Uggenî, and cure king Paggota.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty,' went to Uggenî and to the place where king Paggota
was, and having approached him, and having carefully observed the change in his
appearance, he said to king Paggota:
24. 'I will boil up some ghee, Sire, which Your Majesty must drink.'
'Nay, my good Gîvaka; do what you can for restoring me without giving me ghee; I
have an aversion and a distaste for ghee.'
Then Gîvaka Komârabhakka thought: 'The disease of this king is such a one that
it cannot be cured without ghee. What if I were to boil up ghee so that it takes
the colour, the smell, and the taste of an astringent decoction 1.'
Then Gîvaka Komârabhakka boiled some ghee with various drugs so as to give it
the colour, the smell, and the taste of an astringent decoction. And Gîvaka
Komârabhakka thought: 'When this king will shall have taken the butter and
digested it, it will make him vomit. This king is cruel; he might have me
killed. What if I were to take leave before
p. 188
hand.' And Gîvaka Komârabhakka went to the place where king Paggota was; having
approached him he said to king Paggota:
25. 'We physicians, Sire, draw out roots and gather medical drugs at such an
hour as this. May it please Your Majesty to send the following order to the
(royal) stables, and to the gates (of the town): "Let Gîvaka ride out on what
animal he likes; let him leave (the town) by what gate he likes; let him leave
at what hour he likes; let him enter again at what hour he likes."'
And king Paggota sent the following order to the (royal) stables and to the
gates (of the town): 'Let Gîvaka ride out on what animal he likes, &c.'
At that time king Paggota had a she-elephant, called Bhaddavatikâ, which could
travel fifty yoganas (in one day). And Gîvaka Komârabhakka gave the ghee to king
Paggota (saying), 'May Your Majesty drink this decoction.' Then, having made
king Paggota drink the ghee, Gîvaka Komârabhakka went to the elephant stable,
and hasted away from the town on the she-elephant Bhaddavatikâ.
26. And when king Paggota had drunk that ghee and was digesting it, it made him
vomit. Then king Paggota said to his attendants: 'That wicked Gîvaka, my good
Sirs, has given me ghee to drink. Go, my good Sirs, and seek the physician
Gîvaka.'
(The attendants answered), 'He has run away from the town on the she-elephant
Bhaddavatikâ.'
At that time king Paggota had a slave, Kâka by name, who could travel sixty
yoganas (in one day), who had been begotten by a non-human being. To this slave
Kâka; king Paggota gave the order: 'Go, my good Kâka, and call the physician
Gîvaka back
p. 189
[paragraph continues] (saying), "The king orders you to return, doctor." But
those physicians, my good Kâka, are cunning people; do not accept anything from
him.'
27. And the slave Kâka overtook Gîvaka Komârabhakka on his way, at Kosambî, when
he was taking his breakfast. And the slave Kâka said to Gîvaka Komârabhakka:
'The king orders you to return, doctor.'
(Gîvaka replied), 'Wait, my good Kâka, until we have taken our meal; here, my
good Kâka, eat.'
(Kâka said), 'Nay, doctor, the king has told me, "Those physicians, my good
Kâka, are cunning people; do not accept anything from him."'
At that time Gîvaka Komârabhakka, who had cut off some drug with his nail, was
eating an emblic myrobalan fruit and drinking water. And Gîvaka Komârabhakka
said to the slave Kâka: 'Here, my good Kâka, eat of this myrobalan fruit and
take some water.'
28. Then the slave Kâka thought: 'This physician eats the myrobalan and drinks
the water; there cannot be any harm in it;' so he ate half of the myrobalan and
drank some water. And that half myrobalan which (Gîvaka) had given him to eat,
opened his bowels on the spot.
Then the slave Kâka said to Gîvaka Komârabhakka: 'Can my life be saved, doctor?'
(Gîvaka replied), 'Be not afraid, my good Kâka, you will be quite well. But the
king is cruel; that king might have me killed; therefore do I not return.'
Speaking thus he handed over to Kâka the she-elephant Bhaddavatikâ and set out
for Râgagaha. Having reached Râgagaha in due course, he went to
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the place where the Magadha king Seniya Bimbisâra was; having approached him he
told the whole thing to the Magadha king Bimbisâra.
(Bimbisâra said), 'You have done right, my good Gîvaka, that you have not
returned; that king is cruel; he might have had you killed.'
29. And king Paggota, being restored to health, sent a messenger to Gîvaka
Komârabhakka (with this message), 'May Gîvaka come to me; I will grant him a
boon.'
(Gîvaka replied), 'Nay, Sir, may His Majesty remember my office.'
At that time king Paggota had a suit of Siveyyaka cloth 1, which was the best,
and the most excellent, and the first, and the most precious, and the noblest of
many cloths, and of many suits of cloth, and of many hundred suits of cloth, and
of many thousand suits of cloth, and of many hundred thousand suits of cloth.
And king Paggota sent this suit of Siveyyaka cloth to Gîvaka Komârabhakka. Then
Gîvaka Komârabhakka thought: 'This suit of Siveyyaka cloth which king Paggota
has sent me, is the best and the most excellent (&c., down to:) and of many
hundred thousand suits of cloth. Nobody else is worthy to receive it but He the
blessed, perfect
p. 191
[paragraph continues] Arahat-Buddha, or the Magadha king Seniya Bimbisâra.'
30. At that time a disturbance had befallen the humors of the Blessed One's
body. And the Blessed One said to the venerable Ânanda: 'A disturbance, Ânanda,
has befallen the humors of the Tathâgata's body; the Tathâgata wishes to take a
purgative.' Then the venerable Ânanda went to the place where Gîvaka
Komârabhakka was; having approached him he said to Gîvaka Komârabhakka:
'My good Gîvaka, a disturbance has befallen the humors of the Tathâgata's body;
the Tathâgata wishes to take a purgative.'
(Gîvaka replied), 'Well, venerable Ânanda, you ought to rub the Blessed One's
body with fat for a few days.'
And the venerable Ânanda, having rubbed the Blessed One's body with fat for some
days, went to the place where Gîvaka Komârabhakka was; having approached him he
said to Gîvaka Komârabhakka: 'I have rubbed, my good Gîvaka, the Tathâgata's
body with fat; do you now what you think fit.'
31. Then Gîvaka Komârabhakka thought: 'It is not becoming that I should give a
strong purgative to the Blessed One.' (Thinking thus), he imbued three handfuls
of blue lotuses with various drugs and went therewith to the place where the
Blessed One was; having approached him he offered one handful of lotuses to the
Blessed One (saying), 'Lord, may the Blessed One smell this first handful of
lotuses; that will purge the Blessed One ten times.' Thus he offered also the
second handful of lotuses to the Blessed One (saying), 'Lord, may the Blessed
One smell this second handful of lotuses;
p. 192
that will purge the Blessed One ten times.' Thus he offered also the third
handful of lotuses to the Blessed One (saying), 'Lord, may the Blessed One smell
this third handful of lotuses; that will purge the Blessed One ten times. Thus
the Blessed One will have purged full thirty times.' And Gîvaka Komârabhakka,
having given to the Blessed One a purgative for full thirty times, bowed down
before the Blessed One, and passed round him with his right side towards him,
and went away.
32. And Gîvaka Komârabhakka, when he was out of doors, thought: 'I have given
indeed to the Blessed One a purgative for full thirty times, but as the humors
of the Tathâgatha's body are disturbed, it will not purge the Blessed One full
thirty times; it will purge the Blessed One only twenty-nine times. But the
Blessed One, having purged, will take a bath; the bath will purge the Blessed
One once; thus the Blessed One will be purged full thirty times.'
And the Blessed One, who understood by the power of his mind this reflection of
Gîvaka Komârabhakka, said to the venerable Ânanda: 'Gîvaka Komârabhakka, Ânanda,
when he was out of doors, has thought: "I have given indeed (&c., as above, down
to:) thus the Blessed One will be purged full thirty times." Well, Ânanda, get
warm water ready.'
The venerable Ânanda accepted this order of the Blessed One (saying), 'Yes,
Lord,' and got warm water ready.
33. And Gîvaka Komârabhakka went to the place where the Blessed One was; having
approached him and respectfully saluted the Blessed One, he sat down near him;
sitting near him Gîvaka Komârabhakka said to the Blessed One: 'Lord, has the
p. 193
[paragraph continues] Blessed One purged?' (Buddha replied), 'I have purged,
Gîvaka' (Gîvaka said), 'When I was out of doors, Lord, I thought: "I have given
indeed, &c." Lord, may the Blessed One take a bath, may the Happy One take a
bath.' Then the Blessed One bathed in that warm water; the bath purged the
Blessed One once; thus the Blessed One was purged full thirty times.
And Gîvaka Komârabhakka said to the Blessed One: 'Lord, until the Blessed One's
body is completely restored, you had better abstain from liquid food.' And ere
long the Blessed One's body was completely restored.
34. Then Gîvaka Komârabhakka took that suit of Siveyyaka cloth and went to the
place where the Blessed One was; having approached him, and having respectfully
saluted the Blessed One, he sat down near him. Sitting near him, Gîvaka
Komârabhakka said to the Blessed One: 'Lord, I ask one boon of the Blessed One.'
(Buddha replied), 'The Tathâgatas, Gîvaka, are above granting boons (before they
know what they are).' (Gîvaka said), 'Lord, it is a proper and unobjectionable
demand.'--'Speak, Gîvaka.'
'Lord, the Blessed One wears only pamsukûla robes (robes made of rags taken from
a dust heap or a cemetery 1), and so does the fraternity of Bhikkhus. Now, Lord,
this suit of Siveyyaka cloth has been sent to me by king Paggota, which is the
best, and the most excellent, and the first, and the most precious, and the
noblest of many cloths and of
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many suits of cloth, and of many hundred suits of cloth, and of many thousand
suits of cloth, and of many hundred thousand suits of cloth. Lord, may the
Blessed One accept from me this suit of Siveyyaka cloth, and may he allow to the
fraternity of Bhikkhus to wear lay robes 1.'
The Blessed One accepted the suit of Siveyyaka cloth. And the Blessed One
taught, incited, animated, and gladdened Gîvaka Komârabhakka by religious
discourse. And Gîvaka Komârabhakka, having been taught, incited, animated, and
gladdened by the Blessed One by religious discourse, rose from his seat,
respectfully saluted the Blessed One, passed round him with his right side
towards him, and went away.
35. And the Blessed One, after having delivered a religious discourse in
consequence of that, thus addressed the Bhikkhus:
'I allow you, O Bhikkhus, to wear lay robes. He who likes may wear pamsukûla
robes; he who likes may accept lay robes. Whether you are pleased with the one
or with the other sort 2 of robes, I approve it.'
Now the people at Râgagaha heard, The Blessed One has allowed the Bhikkhus to
wear lay robes.' Then those people became glad and delighted (because they
thought), 'Now we will bestow gifts (on the Bhikkhus) and acquire merit by good
works,
p. 195
since the Blessed One has allowed the Bhikkhus to wear lay robes.' And in one
day many thousands of robes were presented at Râgagaha (to the Bhikkhus).
And the people in the country heard, 'The Blessed One has allowed the Bhikkhus
to wear lay robes.' Then those people became glad (&c., as above, down to:) And
in one day many thousands of robes were presented through the country also (to
the Bhikkhus).
36. At that time the Samgha had received a mantle. They told this thing to the
Blessed One.
'I allow you, O Bhikkhus, to wear a mantle.'
They had got a silk mantle.
'I allow you, O Bhikkhus, to wear a silk mantle.'
They had got a fleecy counterpane 1.
'I allow you, O Bhikkhus, to use a fleecy counterpane.'
__________________
End of the first Bhânavâra.
Footnotes
171:1 Compare Mahâ-sudassana Sutta I, 3, and Mahâ-parinibbâna Sutta V, 42.
171:2 See above, VI, 30, 6; Mahâ-parinibbâna Sutta II, 16 seq.
173:1 This royal prince Abhaya' (Abhaya kumâra) is mentioned by the Gainas under
the name of Abhayakumâra as the son of Seniya, i.e. Bimbisâra. See Jacobi,
Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187.
173:2 The word which we have translated 'Your Highness' (deva, lit. 'God') is
the same which is used by all persons except by Samanas in addressing a king.
174:1 Evidently the redactors of this passage referred the first part of the
compound Komârabhakka to the royal prince (kumâra) Abhaya, and intended
Komârabhakka to be understood as 'a person whose life is supported by a royal
prince.' So also the name Kumâra-Kassapa is explained in the Gâtaka commentary
(Rh. D., 'Buddhist Birth Stories,' p. 204). The true meaning of the name,
however, appears to have been different, for in Sanskrit kumârabhrityâ and
kaumârabhritya are technical terms for the part of the medical science which
comprises the treatment of infants (see Wise, 'Commentary on the Hindu System of
Medicine,' p. 3). We believe, therefore, that this surname Komârabhakka really
means,' Master of the kaumârabhritya science.'
176:1 See the note at I, 7, 1.
178:1 One prasrita or prasriti ('handful') is said by the Sanskrit
lexicographers to be equal to two palas. About the pala, which according to the
ghee measure (ghritapramâna) of Magadha was the thirty-second part of a prastha,
see the Atharva-parisishta 35, 3, ap. Weber, Ueber den Vedakalender namens
Jyotisham, p. 82. Compare also Rh. D., 'Ancient Coins and Measures of Ceylon,'
pp. 18, 19.
184:1 Mokkhakikâ is explained in a passage quoted by Childers sub voce and taken
from the Sumaṅgala Vilâsinî on the 4th Magghima Sîla. (Compare Rh. D., 'Buddhist
Suttas from the Pâli,' p. 193.) The passage from Buddhaghosa is however not
devoid of ambiguity. He says: 'Mokkhakikâ is the feat of turning over and over.
One gets hold of a staff in the air, and places his head on the ground; turning
himself upside down. This is what is meant (by the word mokkhakikâ).' It is not
clear whether the performer suspends himself by his feet from a horizontal bar
fixed at a height above the ground; or whether he turns a sommersault, holding
at the same time a stick in his hands. The latter seems p. 185 more in
accordance with the phrase 'holding a stick in the air' (âkâse dandam gahetvâ)
and with the phrase 'turning over and over' (samparivattanam).
r86:1 This passage in which king Paggota is represented as addressing king
Bimbisâra by the respectful expression 'deva' may in our p. 187 opinion be
brought forward against Professor Jacobi's conjecture (Zeitschrift der Deutschen
Morg. Gesellschaft, vol. xxxiv, p. 188) that Bimbisâra was merely a feudal chief
under the supreme rule of king Paggota. The Pitaka texts are always very exact
in the selection of the terms of respect in which the different persons address
each other.
187:1 See, about the decoctions used in medicine, VI, 4.
190:1 Buddhaghosa gives two explanations of Siveyyakam dussayugam. 'Either
Siveyyaka cloth means the cloth used in the Uttarakuru country for veiling the
dead bodies when they are brought to the burying-ground (sivathikâ). (A certain
kind of birds take the bodies to the Himavat mountains in order to eat them, and
throw the cloths away. When eremites find them there, they bring them to the
king.) Or Siveyyaka cloth means a cloth woven from yarn which skilful women in
the Sivi country spin.' No doubt the latter explication is the right one.
193:1 Buddhaghosa: 'To the Blessed One during the twenty years from his Sambodhi
till this story happened no one had presented a lay robe.'
194:1 Gahapatikîvâra may be translated also, as Buddhaghosa explains it, 'a robe
presented by lay people.'
194:2 Itarîtara ('the one or the other') clearly refers to the two sorts of
robes mentioned before, not, as Childers (s.v. itarîtaro) understands it, to
whether the robes are good or bad. Compare also chap. 3, § 2.
195:1 See Abhidhânapp. v. 312.
(THE DRESS OF THE BHIKKHUS.)
1.
1. At that time the blessed Buddha dwelt at Râgagaha, in the Veluvana, in the
Kalandaka-nivâpa. At that time Vesâlî was an opulent, prosperous town, populous,
crowded with people, abundant with food 1; there were seven thousand seven
hundred and seven storeyed buildings, and seven thousand seven hundred and seven
pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds
(Ârâmas), and seven thousand seven hundred and seven lotus-ponds. There was also
the courtezan Ambapâlikâ 2, who was beautiful, graceful, pleasant, gifted with
the highest beauty of complexion, well versed in dancing, singing, and
lute-playing, much visited by desirous people. She asked fifty (kahâpanas) for
one night. Through that person Vesâlî became more and more flourishing.
2. Now a merchant from Râgagaha went to Vesâlî on a certain business. That
Râgagaha merchant saw what an opulent, prosperous town Vesâlî was, how populous,
crowded with people, and abundant with food, and the seven thousand seven
p. 172
hundred and seven storeyed buildings . . . . and the courtezan Ambapâlî, who was
beautiful . . . . and through whom Vesâlî became more and more flourishing. And
the Râgagaha merchant, after having done his business in Vesâlî, returned to
Râgagaha and went to the place where the Mâgadha king Seniya Bimbisâra was.
Having approached him, he said to the Mâgadha king Seniya Bimbisâra: 'Vesâlî,
Your Majesty, is an opulent, prosperous town (&c., as in § 1, down to:) Through
that person Vesâlî becomes more and more flourishing. May it please Your
Majesty, let us also install a courtezan.'
(The king replied), 'Well, my good Sir, look for such a girl whom you can
install as courtezan.'
3. Now at that time there was at Râgagaha a girl Sâlavatî by name, who was
beautiful, graceful, pleasant, and gifted with the highest beauty of complexion.
That girl Sâlavatî the Râgagaha merchant installed as courtezan. And before long
the courtezan Sâlavatî was well versed in dancing, singing, and lute-playing,
and much visited by desirous people, and she asked one hundred (kahâpanas) for
one night. And before long the courtezan Sâlavatî became pregnant. Now the
courtezan Sâlavatî thought: 'Men do not like a pregnant woman. If anybody should
find out regarding me that "The courtezan Sâlavatî is pregnant," my whole
position will be lost. What if I were to have the people told that I am sick.'
And the courtezan Sâlavatî gave orders to the door-keeper (saying), 'Let no man
enter here, my good door-keeper, and if a man calls for me, tell him that I am
sick.' The door-keeper accepted
p. 173
this of the courtezan Sâlavatî (by saying), Yes, Madam.'
4. And the courtezan Sâlavatî, when the child in her womb had reached maturity,
gave birth to a boy. And the courtezan Sâlavatî gave orders to her maid-servant
(saying), 'Go, my girl, put this boy into an old winnowing basket, take him
away, and throw him away on a dust-heap.' The servant accepted this order of the
courtezan Sâlavatî (by saying), 'Yes, Madam,' put that boy into an old winnowing
basket, took him away, and threw him away on a dust-heap.
At that time a royal prince, Abhaya by name 1, went betimes to attend upon the
king, and saw that boy, around whom crows were gathering. When he saw that, he
asked the people: 'What is that, my good Sirs, around which the crows are
gathering?'
It is a boy, Your Highness 2.'
'Is he alive, Sirs?'
'He is alive, Your Highness.'
'Well, my good Sirs, bring that boy to our palace and give him to the nurses to
nourish him.'
And those people accepted that order of the royal prince Abhaya (by saying),
'Yes, Your Highness,' brought that boy to the palace of the royal prince Abhaya,
and gave him to the nurses (saying),
'Nourish (this boy).'
p. 174
Because (the people had said about this boy to Abhaya), 'He is alive' (gîvati),
they gave him the name of Gîvaka; because he had been caused to be nourished by
the royal prince (kumârena posâpito), they gave him the name of Komârabhakka 1.
5. And ere long Gîvaka Komârabhakka came to the years of discretion. And Gîvaka
Komârabhakka went to the place where the royal prince Abhaya was; having
approached him he said to the royal prince Abhaya: 'Who is my mother, Your
Highness, and who is my father?'
'I do not know your mother, my good Gîvaka, but I am your father, for I have had
you nourished.'
Now Gîvaka Komârabhakka thought: 'In these royal families it is not easy to find
one's livelihood without knowing an art. What if I were to learn an art.'
6. At that time there lived at Takkasilâ (Τάξιλα) a world-renowned physician.
And Gîvaka Komârabhakka without asking leave of the royal prince Abhaya set out
for Takkasilâ. Wandering from place to place he came to Takkasilâ and to the
place where
p. 175
that physician was. Having approached him he said to that physician, 'I wish to
learn your art, doctor.
'Well, friend Gîvaka, learn it.'
And Gîvaka Komârabhakka learnt much, and learnt easily, and understood well, and
did not forget what he had learnt. And when seven years had elapsed, Gîvaka
Komârabhakka thought: 'I learn much, and learn easily, and I understand well,
and I do not forget what I have learnt. I have studied now seven years, and I do
not see the end of this art. When shall I see the end of this art?'
7. And Gîvaka Komârabhakka went to the place where that physician was; having
approached him he said to that physician: 'I learn much, doctor, and I learn
easily; I understand well, and do not forget what I have learnt. I have studied
now seven years, and I do not see the end of this art. When shall I see the end
of this art?'
'Very well, my dear Gîvaka, take this spade, and seek round about Takkasilâ a
yogana on every side, and whatever (plant) you see which is not medicinal, bring
it to me.'
Gîvaka Komârabhakka accepted this order of that physician (saying), 'Yes,
doctor,' took a spade, and went around about Takkasilâ a yogana on every side,
but he did not see anything that was not medicinal. Then Gîvaka Komârabhakka
went to the place where that physician was; having approached him he said to
that physician: 'I have been seeking, doctor, all around Takkasilâ a yogana on
every side, but I have not seen anything that is not medicinal.'
(The physician replied), 'You have done your learning, my good Gîvaka; this will
do for acquiring your livelihood.' Speaking thus he gave to Gîvaka
p. 176
[paragraph continues] Komârabhakka a little (money) for his journey (home).
8. And Gîvaka Komârabhakka took that little money, given to him for his journey,
and set out for Râgagaha. And on the way at Sâketa that little money of Gîvaka
Komârabhakka was spent. Now Gîvaka Komârabhakka thought: 'These ways are wild,
and there is but little water and little food; it is difficult to travel here
without money for the journey. What if I were to try to get some money for my
journey.'
At that time the setthi's 1 wife at Sâketa had been suffering for seven years
from disease in the head; many very great and world-renowned physicians came,
but they could not restore her to health; they received much gold, and went
away.
And Gîvaka Komârabhakka, when he had entered Sâketa, asked the people: 'Who is
sick here, my good Sirs? Whom shall I cure?'
'That setthi's wife, doctor, has been suffering for seven years from a disease
in the head; go, doctor, and cure that setthi's wife.'
9. Then Gîvaka Komârabhakka went to the house of that householder, the setthi;
and when he had reached it, he gave orders to the door-keeper (saying), 'Go, my
good door-keeper, and tell the setthi's wife: "A physician has come in, Madam,
who wants to see you."'
That door-keeper accepted this order of Gîvaka Komârabhakka (saying), 'Yes,
doctor,' went to the place where the setthi's wife was, and having approached
her, he said to the setthi's wife: 'A physician has come in, Madam, who wants to
see you.'
p. 177
'What sort of man is that physician, my good door-keeper?'
'He is a young man, Madam.'
'Nay, my good door-keeper, what can a young physician help me? Many very great
and world-renowned physicians have come and have not been able to restore me to
health; they have received much gold, and have gone away.'
10. Thus that door-keeper went to Gîvaka Komârabhakka; having approached him he
said to Gîvaka Komârabhakka: 'The setthi's wife has said, doctor: "Nay, my good
door-keeper (&c., as in § 9)."'
(Gîvaka replied), 'Go, my good door-keeper, and tell the setthi's wife: "The
physician, Madam, says: 'Do not give me anything beforehand, Madam when you
shall have been restored to health, then you may give me what you like."'
The door-keeper accepted this order of Gîvaka Komârabhakka (saying), 'Yes,
doctor,' went to the place where the setthi's wife was, and having approached
her he said to the setthi's wife: 'The physician, Madam, says (&c., as above).'
'Well, my good door-keeper, let the physician enter.'
The door-keeper accepted this order of the setthi's wife (saying), 'Yes, Madam,'
went to the place where Gîvaka Komârabhakka was, and having approached him he
said to Gîvaka Komârabhakka: 'The setthi's wife calls you, doctor.'
11. Then Gîvaka Komârabhakka went to the place where the setthi's wife was;
having approached her, and having carefully observed the change in the
appearance of the setthi's wife, he said to the
p. 178
setthi's wife: 'We want one pasata 1 of ghee, Madam.' Then the setthi's wife
ordered one pasata of ghee to be given to Gîvaka Komârabhakka. And Gîvaka
Komârabhakka boiled up that pasata of ghee with various drugs, ordered the
setthi's wife to lie down on her back in the bed, and gave it her through her
nose. And the butter given through the nose came out through the mouth. And the
setthi's wife spat it out into the spittoon, and told the maid-servant: 'Come,
my girl, take this ghee up with a piece of cotton.'
12. Then Gîvaka Komârabhakka thought: 'It is astonishing how niggardly this
house-wife is, in that she has this ghee, which ought to be thrown away, taken
up with a piece of cotton. I have given her many highly precious drugs. What
sort of fee will she give me?'
And the setthi's wife, when she observed the change of demeanour in Gîvaka
Komârabhakka, said to Gîvaka Komârabhakka: 'Why are you perplexed, doctor?'
'I thought: "It is astonishing, &c."'
'Householders like us, doctor, know why to economize thus; this ghee will do for
the servants or workmen to anoint their feet with, or, it can be poured into the
lamp. Be not perplexed, doctor, you will not lose your fee.'
p. 179
13. And Gîvaka Komârabhakka drove away the disease in the head which the
setthi's wife had had for seven years, by once giving her medicine through the
nose. Then the setthi's wife, who had been' restored to health, gave four
thousand (kâhâpanas) to Gîvaka Komârabhakka; her son (thinking), 'My mother
stands there restored,' gave him four thousand; her daughter-in-law (thinking),
'My mother-in-law stands there restored,' gave him four thousand; the setthi,
the householder, (thinking), 'My wife stands there restored,' gave him four
thousand and a man-servant and a maid-servant and a coach with horses.
Then Gîvaka Komârabhakka took those sixteen thousand (kâhâpanas) and the
man-servant, the maid-servant, and the coach with the horses, and set out for
Râgagaha. In due course he came to Râgagaha, and to the place where the royal
prince Abhaya was; having approached him he said to the royal prince Abhaya:
'This, Your Highness, (have I received for) the first work I have done, sixteen
thousand and a man-servant and a maid-servant and a coach with horses; may Your
Highness accept this as payment for my bringing up.'
'Nay, my dear Gîvaka, keep it, but do not get a dwelling for yourself elsewhere
than in our residence.'
Gîvaka Komârabhakka accepted this order of the royal prince Abhaya (saying),
'Yes, Your Highness,' and got himself a dwelling in the residence of the royal
prince Abhaya.
14. At that time the Magadha king Seniya Bimbisâra suffered from a fistula; his
garments were stained with blood. When the queens saw that,
p. 180
they ridiculed (the king, and said): 'His Majesty is having his courses. His
Majesty will bring forth!' The king was annoyed at that. And the Magadha king
Seniya Bimbisâra said to the royal prince Abhaya: 'I am suffering, my dear
Abhaya, from such a disease that my garments are stained with blood; and the
queens, when they see it, ridicule (me by saying), "His Majesty is, &c." Pray,
my dear Abhaya, find a physician for me, able to cure me.'
'This excellent young physician of ours, Sire, Gîvaka, he will cure Your
Majesty.'
'Then pray, my dear Abhaya, give orders to the physician Gîvaka, and he shall
cure me.'
15. Then the royal prince Abhaya gave orders to Gîvaka Komârabhakka (saying),
'Go, my dear Gîvaka, and cure the king.'
Gîvaka Komârabhakka accepted this order of the royal prince Abhaya (by saying),
'Yes, Your Highness,' took some medicament in his nail, and went to the place
where the Magadha king Seniya Bimbisâra was. Having approached him, he said to
the Magadha king Seniya Bimbisâra: 'Let us see your disease, Your Majesty.' And
Gîvaka Komârabhakka healed the fistula of the Magadha king Seniya Bimbisâra by
one anointing.
Then the Magadha king Seniya Bimbisâra, having been restored to health, ordered
his five hundred wives to put on all their ornaments; then he ordered them to
take their ornaments off and to make a heap of them, and he said to Gîvaka
Komârabhakka: 'All these ornaments, my dear Gîvaka, of my five hundred wives
shall be thine.'
'Nay, Sire, may Your Majesty remember my office.'
p. 181
'Very well, my dear Gîvaka, you can wait upon me and my seraglio and the
fraternity of Bhikkhus with the Buddha at its head.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty.'
16. At that time the setthi at Râgagaha had been suffering for seven years from
a disease in the head. Many very great and world-renowned physicians came, and
were not able to restore him to health; they received much gold and went away.
And a prognostication had been made by the physicians to him, to wit: Some of
the physicians said: 'The setthi, the householder, will die on the fifth day;'
other physicians said: 'The setthi, the householder, will die on the seventh
day.'
Now (a certain) Râgagaha merchant thought: 'This setthi, this householder, does
good service both to the king and to the merchants' guild. Now the physicians
have made prognostication to him(&c., as above). There is Gîvaka, the royal
physician, an excellent young doctor. What if we were to ask the king for his
physician Gîvaka to cure the setthi, the householder?'
17. And the Râgagaha merchant went to the place where the Magadha king Seniya
Bimbisâra was; having approached him, he said to the Magadha king Seniya
Bimbisâra: That setthi, Sire, that householder, does good service both to Your
Majesty and to the merchants' guild. Now the physicians have made
prognostication to him, &c. May it please Your Majesty to order the physician
Gîvaka to cure the setthi, the householder.'
Then the Magadha king Seniya Bimbisâra gave
p. 182
orders to Gîvaka Komârabhakka (saying), 'Go, my dear Gîvaka, and cure the
setthi, the householder.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty,' went to the place where the setthi, the
householder, was, and having approached him, and having carefully observed the
change in his appearance, he said to the setthi, the householder: 'If I restore
you to health, my good householder, what fee will you give me?'
'All that I possess shall be yours, doctor, and I will be your slave.'
18. 'Well, my good householder, will you be able to lie down on one side for
seven months?'
'I shall be able, doctor, to lie down on one side for seven months.'
'And will you be able, my good householder, to lie down on the other side for
seven months?'
'I shall be able, doctor, to lie down on the other side for seven months.'
'And will you be able, my good householder, to lie down on your back for seven
months?'
'I shall be able, doctor, to lie down on my back for seven months.'
Then Gîvaka Komârabhakka ordered the setthi, the householder, to lie down on his
bed, tied him fast to his bed, cut through the skin of the head, drew apart the
flesh on each side of the incision, pulled two worms out (of the wound), and
showed them to the people (saying), 'See, Sirs, these two worms, a small one and
a big one. The doctors who said, "On the fifth day the setthi, the householder,
will die," have seen this big worm, and how it would penetrate on the fifth day
to the brain of
p. 183
the setthi, the householder, and that when it had penetrated to the brain, the
setthi, the householder, would die. Those doctors have seen it quite rightly.
And the doctors who said, "On the seventh day the setthi, the householder, will
die," have seen this small worm, and how it would penetrate on the seventh day
to the brain of the setthi, the householder, and that when it had penetrated to
the brain, the setthi, the householder, would die. Those doctors have seen it
quite rightly.' (Speaking thus) he closed up the sides of the wound, stitched up
the skin on the head, and anointed it with salve.
19. And when seven days had elapsed, the setthi, the householder, said to Gîvaka
Komârabhakka: 'I am not able, doctor, to lie down on one side for seven months.'
'Did you not tell me, my good householder: "I shall be able, doctor, to lie down
on one side for seven months?"'
'It is true, doctor, I told you so indeed, but I shall die (if I do); I cannot
lie down on one side for seven months.'
'Well, my good householder, then you must lie down on the other side for seven
months.'
And when seven days had elapsed, the setthi, the householder, said to Gîvaka
Komârabhakka: 'I am not able, doctor, to lie down on the other side for seven
months.'
'Did you not tell me, &c.'
It is true, doctor, I told you so indeed, &c.'
'Well, my good householder, then you must lie down on your back for seven
months.'
And when seven days had elapsed, the setthi, the householder, said to Gîvaka
Komârabhakka: 'I am
p. 184
not able, doctor, to lie down on my back for seven months.'
Did you not tell me, &c.?'
It is true, doctor, I told you so indeed, &c.'
20. 'If I had not spoken thus to you, my good householder, you would not have
lain down even so long a time. But I knew beforehand, "After three times seven
days the setthi, the householder, will be restored to health." Arise, my good
householder, you are restored; look to it what fee you give me.'
'All that I possess shall be yours, doctor, and I will be your slave.'
'Nay, my good householder, do not give me all that you possess, and do not be my
slave; give one hundred thousand (kâhâpanas) to the king, and one hundred
thousand to me.'
Then the setthi, the householder, having regained his health, gave a hundred
thousand (kâhâpanas) to the king, and a hundred thousand to Gîvaka Komârabhakka.
21. At that time the son of the setthi at Benares, who used to amuse himself by
tumbling (mokkhakikâ 1), brought upon himself an entanglement of his
p. 185
intestines, in consequence of which he could digest neither the rice-milk which
he drank, nor the food of which he partook, nor was he able to ease himself in
the regular way. In consequence of that he grew lean, he looked disfigured and
discoloured, (his complexion became) more and more yellow, and the veins stood
out upon his skin.
Now the setthi of Benares thought: 'My son is suffering from such and such a
disease: he neither can digest the rice-milk which he drinks (&c., as above,
down to:) and the veins stand out upon his skin. What if I were to go to
Râgagaha and to ask the king for his physician Gîvaka to cure my son.'
And the setthi of Benares went to Râgagaha and repaired to the place where the
Magadha king Seniya Bimbisâra was; having approached him he said to the Magadha
king Seniya Bimbisâra: 'My son, Your Majesty, is suffering from such and such a
disease: he neither can digest the rice-milk which he drinks (&c., as above,
down to:) and the veins stand out upon his skin. May it please Your Majesty to
order the physician Gîvaka to cure my son.'
22. Then the Magadha king Seniya Bimbisâra gave orders to Gîvaka Komârabhakka
(saying), 'Go, my dear Gîvaka; go to Benares, and cure the setthi's son at
Benares.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty,' went to Benares, and repaired to the place where
the son of the Benares setthi was; having approached him, and having carefully
p. r86
observed the change in his appearance, he ordered the people to leave the room,
drew the curtain, tied him fast to a pillar, placed his wife in front of him,
cut through the skin of the belly, drew the twisted intestines out, and showed
them to his wife (saying), 'Look here what the disease was, from which your
husband was suffering. This is the reason why he neither can digest the
rice-milk which he drinks, nor can digest the food of which he partakes, nor is
able to ease himself in the regular way, and why he has grown lean, and looks
disfigured and discoloured, and (why his complexion has become) more and more
yellow, and the veins have stood out upon his skin.' (Speaking thus), he
disentangled the twisted intestines, put the intestines back (into their right
position), stitched the skin together, and anointed it with salve. And before
long the Benares setthi's son regained his health.
Then the setthi of Benares (saying to himself), 'My son stands here restored to
health,' gave sixteen thousand (kâhâpanas) to Gîvaka Komârabhakka. And Gîvaka
Komârabhakka took those sixteen thousand (kâhâpanas), and went back again to
Râgagaha.
23. At that time king Paggota (of Uggenî) was suffering from jaundice. Many very
great and world-renowned physicians came and were not able to restore him to
health; they received much gold and went away. Then king Paggota sent a
messenger to the Magadha king Seniya Bimbisâra (with the following message): 'I
am suffering from such and such a disease; pray, Your Majesty 1, give
p. 187
orders to the physician Gîvaka; he will cure me.' Then the Magadha king Seniya
Bimbisâra gave orders to Gîvaka Komârabhakka (saying), 'Go, my dear Gîvaka; go
to Uggenî, and cure king Paggota.'
Gîvaka Komârabhakka accepted this order of the Magadha king Seniya Bimbisâra (by
saying), 'Yes, Your Majesty,' went to Uggenî and to the place where king Paggota
was, and having approached him, and having carefully observed the change in his
appearance, he said to king Paggota:
24. 'I will boil up some ghee, Sire, which Your Majesty must drink.'
'Nay, my good Gîvaka; do what you can for restoring me without giving me ghee; I
have an aversion and a distaste for ghee.'
Then Gîvaka Komârabhakka thought: 'The disease of this king is such a one that
it cannot be cured without ghee. What if I were to boil up ghee so that it takes
the colour, the smell, and the taste of an astringent decoction 1.'
Then Gîvaka Komârabhakka boiled some ghee with various drugs so as to give it
the colour, the smell, and the taste of an astringent decoction. And Gîvaka
Komârabhakka thought: 'When this king will shall have taken the butter and
digested it, it will make him vomit. This king is cruel; he might have me
killed. What if I were to take leave before
p. 188
hand.' And Gîvaka Komârabhakka went to the place where king Paggota was; having
approached him he said to king Paggota:
25. 'We physicians, Sire, draw out roots and gather medical drugs at such an
hour as this. May it please Your Majesty to send the following order to the
(royal) stables, and to the gates (of the town): "Let Gîvaka ride out on what
animal he likes; let him leave (the town) by what gate he likes; let him leave
at what hour he likes; let him enter again at what hour he likes."'
And king Paggota sent the following order to the (royal) stables and to the
gates (of the town): 'Let Gîvaka ride out on what animal he likes, &c.'
At that time king Paggota had a she-elephant, called Bhaddavatikâ, which could
travel fifty yoganas (in one day). And Gîvaka Komârabhakka gave the ghee to king
Paggota (saying), 'May Your Majesty drink this decoction.' Then, having made
king Paggota drink the ghee, Gîvaka Komârabhakka went to the elephant stable,
and hasted away from the town on the she-elephant Bhaddavatikâ.
26. And when king Paggota had drunk that ghee and was digesting it, it made him
vomit. Then king Paggota said to his attendants: 'That wicked Gîvaka, my good
Sirs, has given me ghee to drink. Go, my good Sirs, and seek the physician
Gîvaka.'
(The attendants answered), 'He has run away from the town on the she-elephant
Bhaddavatikâ.'
At that time king Paggota had a slave, Kâka by name, who could travel sixty
yoganas (in one day), who had been begotten by a non-human being. To this slave
Kâka; king Paggota gave the order: 'Go, my good Kâka, and call the physician
Gîvaka back
p. 189
[paragraph continues] (saying), "The king orders you to return, doctor." But
those physicians, my good Kâka, are cunning people; do not accept anything from
him.'
27. And the slave Kâka overtook Gîvaka Komârabhakka on his way, at Kosambî, when
he was taking his breakfast. And the slave Kâka said to Gîvaka Komârabhakka:
'The king orders you to return, doctor.'
(Gîvaka replied), 'Wait, my good Kâka, until we have taken our meal; here, my
good Kâka, eat.'
(Kâka said), 'Nay, doctor, the king has told me, "Those physicians, my good
Kâka, are cunning people; do not accept anything from him."'
At that time Gîvaka Komârabhakka, who had cut off some drug with his nail, was
eating an emblic myrobalan fruit and drinking water. And Gîvaka Komârabhakka
said to the slave Kâka: 'Here, my good Kâka, eat of this myrobalan fruit and
take some water.'
28. Then the slave Kâka thought: 'This physician eats the myrobalan and drinks
the water; there cannot be any harm in it;' so he ate half of the myrobalan and
drank some water. And that half myrobalan which (Gîvaka) had given him to eat,
opened his bowels on the spot.
Then the slave Kâka said to Gîvaka Komârabhakka: 'Can my life be saved, doctor?'
(Gîvaka replied), 'Be not afraid, my good Kâka, you will be quite well. But the
king is cruel; that king might have me killed; therefore do I not return.'
Speaking thus he handed over to Kâka the she-elephant Bhaddavatikâ and set out
for Râgagaha. Having reached Râgagaha in due course, he went to
p. 190
the place where the Magadha king Seniya Bimbisâra was; having approached him he
told the whole thing to the Magadha king Bimbisâra.
(Bimbisâra said), 'You have done right, my good Gîvaka, that you have not
returned; that king is cruel; he might have had you killed.'
29. And king Paggota, being restored to health, sent a messenger to Gîvaka
Komârabhakka (with this message), 'May Gîvaka come to me; I will grant him a
boon.'
(Gîvaka replied), 'Nay, Sir, may His Majesty remember my office.'
At that time king Paggota had a suit of Siveyyaka cloth 1, which was the best,
and the most excellent, and the first, and the most precious, and the noblest of
many cloths, and of many suits of cloth, and of many hundred suits of cloth, and
of many thousand suits of cloth, and of many hundred thousand suits of cloth.
And king Paggota sent this suit of Siveyyaka cloth to Gîvaka Komârabhakka. Then
Gîvaka Komârabhakka thought: 'This suit of Siveyyaka cloth which king Paggota
has sent me, is the best and the most excellent (&c., down to:) and of many
hundred thousand suits of cloth. Nobody else is worthy to receive it but He the
blessed, perfect
p. 191
[paragraph continues] Arahat-Buddha, or the Magadha king Seniya Bimbisâra.'
30. At that time a disturbance had befallen the humors of the Blessed One's
body. And the Blessed One said to the venerable Ânanda: 'A disturbance, Ânanda,
has befallen the humors of the Tathâgata's body; the Tathâgata wishes to take a
purgative.' Then the venerable Ânanda went to the place where Gîvaka
Komârabhakka was; having approached him he said to Gîvaka Komârabhakka:
'My good Gîvaka, a disturbance has befallen the humors of the Tathâgata's body;
the Tathâgata wishes to take a purgative.'
(Gîvaka replied), 'Well, venerable Ânanda, you ought to rub the Blessed One's
body with fat for a few days.'
And the venerable Ânanda, having rubbed the Blessed One's body with fat for some
days, went to the place where Gîvaka Komârabhakka was; having approached him he
said to Gîvaka Komârabhakka: 'I have rubbed, my good Gîvaka, the Tathâgata's
body with fat; do you now what you think fit.'
31. Then Gîvaka Komârabhakka thought: 'It is not becoming that I should give a
strong purgative to the Blessed One.' (Thinking thus), he imbued three handfuls
of blue lotuses with various drugs and went therewith to the place where the
Blessed One was; having approached him he offered one handful of lotuses to the
Blessed One (saying), 'Lord, may the Blessed One smell this first handful of
lotuses; that will purge the Blessed One ten times.' Thus he offered also the
second handful of lotuses to the Blessed One (saying), 'Lord, may the Blessed
One smell this second handful of lotuses;
p. 192
that will purge the Blessed One ten times.' Thus he offered also the third
handful of lotuses to the Blessed One (saying), 'Lord, may the Blessed One smell
this third handful of lotuses; that will purge the Blessed One ten times. Thus
the Blessed One will have purged full thirty times.' And Gîvaka Komârabhakka,
having given to the Blessed One a purgative for full thirty times, bowed down
before the Blessed One, and passed round him with his right side towards him,
and went away.
32. And Gîvaka Komârabhakka, when he was out of doors, thought: 'I have given
indeed to the Blessed One a purgative for full thirty times, but as the humors
of the Tathâgatha's body are disturbed, it will not purge the Blessed One full
thirty times; it will purge the Blessed One only twenty-nine times. But the
Blessed One, having purged, will take a bath; the bath will purge the Blessed
One once; thus the Blessed One will be purged full thirty times.'
And the Blessed One, who understood by the power of his mind this reflection of
Gîvaka Komârabhakka, said to the venerable Ânanda: 'Gîvaka Komârabhakka, Ânanda,
when he was out of doors, has thought: "I have given indeed (&c., as above, down
to:) thus the Blessed One will be purged full thirty times." Well, Ânanda, get
warm water ready.'
The venerable Ânanda accepted this order of the Blessed One (saying), 'Yes,
Lord,' and got warm water ready.
33. And Gîvaka Komârabhakka went to the place where the Blessed One was; having
approached him and respectfully saluted the Blessed One, he sat down near him;
sitting near him Gîvaka Komârabhakka said to the Blessed One: 'Lord, has the
p. 193
[paragraph continues] Blessed One purged?' (Buddha replied), 'I have purged,
Gîvaka' (Gîvaka said), 'When I was out of doors, Lord, I thought: "I have given
indeed, &c." Lord, may the Blessed One take a bath, may the Happy One take a
bath.' Then the Blessed One bathed in that warm water; the bath purged the
Blessed One once; thus the Blessed One was purged full thirty times.
And Gîvaka Komârabhakka said to the Blessed One: 'Lord, until the Blessed One's
body is completely restored, you had better abstain from liquid food.' And ere
long the Blessed One's body was completely restored.
34. Then Gîvaka Komârabhakka took that suit of Siveyyaka cloth and went to the
place where the Blessed One was; having approached him, and having respectfully
saluted the Blessed One, he sat down near him. Sitting near him, Gîvaka
Komârabhakka said to the Blessed One: 'Lord, I ask one boon of the Blessed One.'
(Buddha replied), 'The Tathâgatas, Gîvaka, are above granting boons (before they
know what they are).' (Gîvaka said), 'Lord, it is a proper and unobjectionable
demand.'--'Speak, Gîvaka.'
'Lord, the Blessed One wears only pamsukûla robes (robes made of rags taken from
a dust heap or a cemetery 1), and so does the fraternity of Bhikkhus. Now, Lord,
this suit of Siveyyaka cloth has been sent to me by king Paggota, which is the
best, and the most excellent, and the first, and the most precious, and the
noblest of many cloths and of
p. 194
many suits of cloth, and of many hundred suits of cloth, and of many thousand
suits of cloth, and of many hundred thousand suits of cloth. Lord, may the
Blessed One accept from me this suit of Siveyyaka cloth, and may he allow to the
fraternity of Bhikkhus to wear lay robes 1.'
The Blessed One accepted the suit of Siveyyaka cloth. And the Blessed One
taught, incited, animated, and gladdened Gîvaka Komârabhakka by religious
discourse. And Gîvaka Komârabhakka, having been taught, incited, animated, and
gladdened by the Blessed One by religious discourse, rose from his seat,
respectfully saluted the Blessed One, passed round him with his right side
towards him, and went away.
35. And the Blessed One, after having delivered a religious discourse in
consequence of that, thus addressed the Bhikkhus:
'I allow you, O Bhikkhus, to wear lay robes. He who likes may wear pamsukûla
robes; he who likes may accept lay robes. Whether you are pleased with the one
or with the other sort 2 of robes, I approve it.'
Now the people at Râgagaha heard, The Blessed One has allowed the Bhikkhus to
wear lay robes.' Then those people became glad and delighted (because they
thought), 'Now we will bestow gifts (on the Bhikkhus) and acquire merit by good
works,
p. 195
since the Blessed One has allowed the Bhikkhus to wear lay robes.' And in one
day many thousands of robes were presented at Râgagaha (to the Bhikkhus).
And the people in the country heard, 'The Blessed One has allowed the Bhikkhus
to wear lay robes.' Then those people became glad (&c., as above, down to:) And
in one day many thousands of robes were presented through the country also (to
the Bhikkhus).
36. At that time the Samgha had received a mantle. They told this thing to the
Blessed One.
'I allow you, O Bhikkhus, to wear a mantle.'
They had got a silk mantle.
'I allow you, O Bhikkhus, to wear a silk mantle.'
They had got a fleecy counterpane 1.
'I allow you, O Bhikkhus, to use a fleecy counterpane.'
__________________
End of the first Bhânavâra.
Footnotes
171:1 Compare Mahâ-sudassana Sutta I, 3, and Mahâ-parinibbâna Sutta V, 42.
171:2 See above, VI, 30, 6; Mahâ-parinibbâna Sutta II, 16 seq.
173:1 This royal prince Abhaya' (Abhaya kumâra) is mentioned by the Gainas under
the name of Abhayakumâra as the son of Seniya, i.e. Bimbisâra. See Jacobi,
Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187.
173:2 The word which we have translated 'Your Highness' (deva, lit. 'God') is
the same which is used by all persons except by Samanas in addressing a king.
174:1 Evidently the redactors of this passage referred the first part of the
compound Komârabhakka to the royal prince (kumâra) Abhaya, and intended
Komârabhakka to be understood as 'a person whose life is supported by a royal
prince.' So also the name Kumâra-Kassapa is explained in the Gâtaka commentary
(Rh. D., 'Buddhist Birth Stories,' p. 204). The true meaning of the name,
however, appears to have been different, for in Sanskrit kumârabhrityâ and
kaumârabhritya are technical terms for the part of the medical science which
comprises the treatment of infants (see Wise, 'Commentary on the Hindu System of
Medicine,' p. 3). We believe, therefore, that this surname Komârabhakka really
means,' Master of the kaumârabhritya science.'
176:1 See the note at I, 7, 1.
178:1 One prasrita or prasriti ('handful') is said by the Sanskrit
lexicographers to be equal to two palas. About the pala, which according to the
ghee measure (ghritapramâna) of Magadha was the thirty-second part of a prastha,
see the Atharva-parisishta 35, 3, ap. Weber, Ueber den Vedakalender namens
Jyotisham, p. 82. Compare also Rh. D., 'Ancient Coins and Measures of Ceylon,'
pp. 18, 19.
184:1 Mokkhakikâ is explained in a passage quoted by Childers sub voce and taken
from the Sumaṅgala Vilâsinî on the 4th Magghima Sîla. (Compare Rh. D., 'Buddhist
Suttas from the Pâli,' p. 193.) The passage from Buddhaghosa is however not
devoid of ambiguity. He says: 'Mokkhakikâ is the feat of turning over and over.
One gets hold of a staff in the air, and places his head on the ground; turning
himself upside down. This is what is meant (by the word mokkhakikâ).' It is not
clear whether the performer suspends himself by his feet from a horizontal bar
fixed at a height above the ground; or whether he turns a sommersault, holding
at the same time a stick in his hands. The latter seems p. 185 more in
accordance with the phrase 'holding a stick in the air' (âkâse dandam gahetvâ)
and with the phrase 'turning over and over' (samparivattanam).
r86:1 This passage in which king Paggota is represented as addressing king
Bimbisâra by the respectful expression 'deva' may in our p. 187 opinion be
brought forward against Professor Jacobi's conjecture (Zeitschrift der Deutschen
Morg. Gesellschaft, vol. xxxiv, p. 188) that Bimbisâra was merely a feudal chief
under the supreme rule of king Paggota. The Pitaka texts are always very exact
in the selection of the terms of respect in which the different persons address
each other.
187:1 See, about the decoctions used in medicine, VI, 4.
190:1 Buddhaghosa gives two explanations of Siveyyakam dussayugam. 'Either
Siveyyaka cloth means the cloth used in the Uttarakuru country for veiling the
dead bodies when they are brought to the burying-ground (sivathikâ). (A certain
kind of birds take the bodies to the Himavat mountains in order to eat them, and
throw the cloths away. When eremites find them there, they bring them to the
king.) Or Siveyyaka cloth means a cloth woven from yarn which skilful women in
the Sivi country spin.' No doubt the latter explication is the right one.
193:1 Buddhaghosa: 'To the Blessed One during the twenty years from his Sambodhi
till this story happened no one had presented a lay robe.'
194:1 Gahapatikîvâra may be translated also, as Buddhaghosa explains it, 'a robe
presented by lay people.'
194:2 Itarîtara ('the one or the other') clearly refers to the two sorts of
robes mentioned before, not, as Childers (s.v. itarîtaro) understands it, to
whether the robes are good or bad. Compare also chap. 3, § 2.
195:1 See Abhidhânapp. v. 312.
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