12.
Now at that time the Khabbaggiya Bhikkhus used to go into the villages with
their shoes on. The people were annoyed, murmured, and became angry, saying,
That is how those behave who are still enjoying the pleasures of the world!'
They told this thing to the Blessed One.
'You are not to go into the villages, O Bhikkhus, with your shoes on. Whosoever
does so, is guilty of a dukkata offence.'
Now at that time a certain Bhikkhu was sick, and unable to go into the village
without shoes on. They told this thing to the Blessed One.
'I allow a sick Bhikkhu, O Bhikkhus, to go into the village with his shoes on.'
Showing posts with label fifth khandhaka. Show all posts
Showing posts with label fifth khandhaka. Show all posts
Friday, March 18, 2011
Mahavagga - Fifth Khandhaka: Chapter 11
11.
Now at that time men had couches and chairs covered or bound with skins. The
Bhikkhus, fearing to offend, would not sit down upon them.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to sit down on seats arranged by laymen, but not to
lie down upon them.'
Now at that time the Vihâras were bound together by thongs made of skin 1. The
Bhikkhus fearing to offend, would not sit down upon them.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to sit down upon (skins when they are) only used for
binding things together.'
Footnotes
31:1 Ogumphiyantîti bhitti-dandakâdisu vethetvâ bandhanti (B.).
Now at that time men had couches and chairs covered or bound with skins. The
Bhikkhus, fearing to offend, would not sit down upon them.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to sit down on seats arranged by laymen, but not to
lie down upon them.'
Now at that time the Vihâras were bound together by thongs made of skin 1. The
Bhikkhus fearing to offend, would not sit down upon them.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to sit down upon (skins when they are) only used for
binding things together.'
Footnotes
31:1 Ogumphiyantîti bhitti-dandakâdisu vethetvâ bandhanti (B.).
Mahavagga - Fifth Khandhaka: Chapter 10
1. Now at that time a certain Bhikkhu, as he was passing through the Kosala
country to Sâvatthi, to visit the Blessed One, was taken ill on the way. And
that Bhikkhu went aside out of the road, and sat down at the foot of a certain
tree.
When people saw him sitting there, they said: 'Whither is your reverence going?'
'I am going, friends, to Sâvatthi to visit the Blessed One.'
2. 'Come along, Sir; let us go together.'
'I cannot, friends. I am sick.'
'Well then, Sir, get up into the cart.'
'Enough, friends! The Blessed One has forbidden the use of vehicles.' And
fearing to offend, he refused to get up into the cart.
And when that Bhikkhu had come to Sâvatthi, he told this thing to the Bhikkhus,
and they told it to the Blessed One.
'I allow you, O Bhikkhus, if you are sick, to use a cart.'
Now the Bhikkhus thought: 'Should the carts be yoked with cows or bulls?'
p. 27
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand 1.'
Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of
a cart.
I allow you, O Bhikkhus, the use of a litter or a sedan-chair.'
3. Now at that time the Khabbaggiya Bhikkhus were in the habit of using lofty
and large things to recline upon, that is to say: large cushions 2; divans;
coverlets with long fleece; counterpanes of many colours, woollen coverlets 3,
white or marked with thick flowers; mattresses; cotton coverlets, dyed with
figures of animals; rugs with long hair on one or both sides; carpets inwrought
with gold, or with silk; large woollen carpets such as the nautch girls dance
upon 4; rich elephant housings, horse-rugs, or carriage rugs; panther or
antelope skins; couches covered with canopies, or with crimson cushions at both
ends 5.
p. 28
When people, who went to visit the Vihâras, saw these things, they were annoyed,
murmured, and became angry, thinking, 'This is as if they were still enjoying
the pleasures of the world.'
They told this thing to the Blessed One.
4. 'Lofty and large things to recline upon, such as large cushions (&c., as in §
3, down to:) cushions crimson at both ends, are not, O Bhikkhus, to be
used. Whosoever uses them, is guilty of a dukkata offence.'
5. Now at that time the Khabbaggiya Bhikkhus, since the use of lofty and large
things to recline upon had been forbidden by the Blessed One, used to use fine
skins, such as lion, tiger, and panther skins. These skins were cut to fit the
couches, and to fit the chairs; and were spread inside or outside the couches or
the chairs.
When people, who went to visit the Vihâras, saw these things, they were annoyed,
murmured, and became angry, thinking, 'This is as if they were still enjoying
the pleasures of the world.'
They told this thing to the Blessed One.
6. 'Fine skins, such as lion, tiger, and panther skins, are not, O Bhikkhus, to
be used. Whosoever does so, is guilty of a dukkata offence.'
7. Now at that time the Khabbaggiya Bhikkhus, since fine skins had been
forbidden by the Blessed
p. 29
[paragraph continues] One, began to use the skins of oxen. These skins were cut
to fit the couches, or the chairs; and were spread inside or outside the
couches, or the chairs.
Now a certain Bhikkhu of bad character was a friend of the family of a certain
lay-disciple of a bad character. And that bad Bhikkhu, early one morning,
dressed himself, and with his robe on and his bowl in his hand, went to the
dwelling-place of that bad disciple, and sat down on a seat made ready for him.
And the bad disciple went up to the place where the bad Bhikkhu was, and saluted
him, and took his seat beside him.
8. Now at that time that bad disciple had a young bull beautiful to behold,
quiet, and varied in colour like a panther's cub. And the bad Bhikkhu gazed with
longing at the bull. And that bad disciple said to that bad Bhikkhu: 'Why does
your reverence gaze so with longing at that bull?'
'My friend,' said he, 'I want that bull's skin.'
Then that bad disciple slew that bull, and skinned it, and gave it to that bad
Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away.
9. Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind
him. The Bhikkhus said:
'How is it, friend, that this cow keeps following so behind you?'
'I don't know, friends, why it should keep following me.'
But that bad Bhikkhu's robe was soiled with blood; and the Bhikkhus asked him,
'How has this robe of yours got marked with blood?'
Then he told them the whole matter.
p. 30
'How is that, Sir? You have been causing another to deprive a living thing of
life!' 'That is so, friends.'
The modest among the Bhikkhus were annoyed, murmured, and became angry, saying,
'How can this Bhikkhu induce a man to deprive a living thing of life? Has not
the taking of life been censured, and the abstinence therefrom been praised in
many a discourse by the Blessed One?'
And the Bhikkhus told this thing to the Blessed One.
Then the Blessed One held because of this, and on that occasion, an assembly of
the community of Bhikkhus, and asked that wicked Bhikkhu,
'Is it true, as they say, that you, O Bhikkhu, have been inducing another to
deprive a living thing of life?'
'It is true, Lord.'
'But how can you be so foolish as to do so? Have I not censured in many a
discourse the taking of life, O foolish one, and praised the abstinence
therefrom? Such conduct, thou foolish one, will not conduce to the conversion of
the unconverted!'
And having thus rebuked him, and delivered a religious discourse, he addressed
the Bhikkhus, and said:
Bhikkhus! No one shall cause a living thing to be deprived of life. Whosoever
does so shall be dealt with according to the Laws 1. Ox-skins are not to be
worn, O Bhikkhus. Whosoever does so, is guilty of a dukkata offence. And
neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is
guilty of a dukkata offence.'
Footnotes
26:1 Kullavagga X, 21 gives the rules for sisters of the Order, corresponding to
the first two sections of this chapter.
27:1 On hatthavattakam here Buddhaghosa merely says, 'itthiyo vâ vattantu purisâ
vâ vattantu (MS. vattati) yeva.' The word recurs in Kullavagga X, 21.
27:2 That Âsandi is a cushion, and not a chair as Childers gives, is clear from
Gâtaka I, 108.
27:3 Patikâ ’ti unnâmayo setattharako (Sum. Vil. on Brahmagâla Sutta 9).
27:4 Kuttakan ti solasannam nâtakitthînam thatvâ nakkana-yoggam
unnâmayattharanam (Sum. Vil. on Brahmagâla Sutta 9).
27:5 This list recurs in the Magghima Sîla, § 5 (Rh. D., 'Buddhist Suttas from
the Pâli,' p. 193). Childers has given the commentary on most of these terms
from the Sumaṅgala Vilâsinî. Several of the items are also mentioned among the
possessions of the Great King of Glory (Rh. D., loc. cit., p. 274, &c.). In
several cases the exact meaning is at present quite uncertain. The comment on
the last two words runs as follows: Sauttarakkhadan ti saha uttarakkhadena p. 28
upari-bandhena ratta-vitânena saddhin ti attho. Setavitânam pi hetthâ
akappiya-pakkattharane sati na vattati, asati pana vattati.
Ubhatolohitakûpadhânam sisûpadhânañ ka pâdûpadhânañ ka mañkassa
ubhatolohitakûpadhânam evam (read eva?) na kappati. Yam pana ekam eva upadhânam
ubhosu passesu rattam vâ hoti paduma-vannam vâ kitram vâ sake pamâna-yuttam
vattati, mahâupadhânam pana patikkhittam.
30:1 The Laws (Dhammas) referred to are the first Pârâgika, the 11th Pâkittiya,
and the 61st and 62nd Pâkittiyas.
country to Sâvatthi, to visit the Blessed One, was taken ill on the way. And
that Bhikkhu went aside out of the road, and sat down at the foot of a certain
tree.
When people saw him sitting there, they said: 'Whither is your reverence going?'
'I am going, friends, to Sâvatthi to visit the Blessed One.'
2. 'Come along, Sir; let us go together.'
'I cannot, friends. I am sick.'
'Well then, Sir, get up into the cart.'
'Enough, friends! The Blessed One has forbidden the use of vehicles.' And
fearing to offend, he refused to get up into the cart.
And when that Bhikkhu had come to Sâvatthi, he told this thing to the Bhikkhus,
and they told it to the Blessed One.
'I allow you, O Bhikkhus, if you are sick, to use a cart.'
Now the Bhikkhus thought: 'Should the carts be yoked with cows or bulls?'
p. 27
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand 1.'
Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of
a cart.
I allow you, O Bhikkhus, the use of a litter or a sedan-chair.'
3. Now at that time the Khabbaggiya Bhikkhus were in the habit of using lofty
and large things to recline upon, that is to say: large cushions 2; divans;
coverlets with long fleece; counterpanes of many colours, woollen coverlets 3,
white or marked with thick flowers; mattresses; cotton coverlets, dyed with
figures of animals; rugs with long hair on one or both sides; carpets inwrought
with gold, or with silk; large woollen carpets such as the nautch girls dance
upon 4; rich elephant housings, horse-rugs, or carriage rugs; panther or
antelope skins; couches covered with canopies, or with crimson cushions at both
ends 5.
p. 28
When people, who went to visit the Vihâras, saw these things, they were annoyed,
murmured, and became angry, thinking, 'This is as if they were still enjoying
the pleasures of the world.'
They told this thing to the Blessed One.
4. 'Lofty and large things to recline upon, such as large cushions (&c., as in §
3, down to:) cushions crimson at both ends, are not, O Bhikkhus, to be
used. Whosoever uses them, is guilty of a dukkata offence.'
5. Now at that time the Khabbaggiya Bhikkhus, since the use of lofty and large
things to recline upon had been forbidden by the Blessed One, used to use fine
skins, such as lion, tiger, and panther skins. These skins were cut to fit the
couches, and to fit the chairs; and were spread inside or outside the couches or
the chairs.
When people, who went to visit the Vihâras, saw these things, they were annoyed,
murmured, and became angry, thinking, 'This is as if they were still enjoying
the pleasures of the world.'
They told this thing to the Blessed One.
6. 'Fine skins, such as lion, tiger, and panther skins, are not, O Bhikkhus, to
be used. Whosoever does so, is guilty of a dukkata offence.'
7. Now at that time the Khabbaggiya Bhikkhus, since fine skins had been
forbidden by the Blessed
p. 29
[paragraph continues] One, began to use the skins of oxen. These skins were cut
to fit the couches, or the chairs; and were spread inside or outside the
couches, or the chairs.
Now a certain Bhikkhu of bad character was a friend of the family of a certain
lay-disciple of a bad character. And that bad Bhikkhu, early one morning,
dressed himself, and with his robe on and his bowl in his hand, went to the
dwelling-place of that bad disciple, and sat down on a seat made ready for him.
And the bad disciple went up to the place where the bad Bhikkhu was, and saluted
him, and took his seat beside him.
8. Now at that time that bad disciple had a young bull beautiful to behold,
quiet, and varied in colour like a panther's cub. And the bad Bhikkhu gazed with
longing at the bull. And that bad disciple said to that bad Bhikkhu: 'Why does
your reverence gaze so with longing at that bull?'
'My friend,' said he, 'I want that bull's skin.'
Then that bad disciple slew that bull, and skinned it, and gave it to that bad
Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away.
9. Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind
him. The Bhikkhus said:
'How is it, friend, that this cow keeps following so behind you?'
'I don't know, friends, why it should keep following me.'
But that bad Bhikkhu's robe was soiled with blood; and the Bhikkhus asked him,
'How has this robe of yours got marked with blood?'
Then he told them the whole matter.
p. 30
'How is that, Sir? You have been causing another to deprive a living thing of
life!' 'That is so, friends.'
The modest among the Bhikkhus were annoyed, murmured, and became angry, saying,
'How can this Bhikkhu induce a man to deprive a living thing of life? Has not
the taking of life been censured, and the abstinence therefrom been praised in
many a discourse by the Blessed One?'
And the Bhikkhus told this thing to the Blessed One.
Then the Blessed One held because of this, and on that occasion, an assembly of
the community of Bhikkhus, and asked that wicked Bhikkhu,
'Is it true, as they say, that you, O Bhikkhu, have been inducing another to
deprive a living thing of life?'
'It is true, Lord.'
'But how can you be so foolish as to do so? Have I not censured in many a
discourse the taking of life, O foolish one, and praised the abstinence
therefrom? Such conduct, thou foolish one, will not conduce to the conversion of
the unconverted!'
And having thus rebuked him, and delivered a religious discourse, he addressed
the Bhikkhus, and said:
Bhikkhus! No one shall cause a living thing to be deprived of life. Whosoever
does so shall be dealt with according to the Laws 1. Ox-skins are not to be
worn, O Bhikkhus. Whosoever does so, is guilty of a dukkata offence. And
neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is
guilty of a dukkata offence.'
Footnotes
26:1 Kullavagga X, 21 gives the rules for sisters of the Order, corresponding to
the first two sections of this chapter.
27:1 On hatthavattakam here Buddhaghosa merely says, 'itthiyo vâ vattantu purisâ
vâ vattantu (MS. vattati) yeva.' The word recurs in Kullavagga X, 21.
27:2 That Âsandi is a cushion, and not a chair as Childers gives, is clear from
Gâtaka I, 108.
27:3 Patikâ ’ti unnâmayo setattharako (Sum. Vil. on Brahmagâla Sutta 9).
27:4 Kuttakan ti solasannam nâtakitthînam thatvâ nakkana-yoggam
unnâmayattharanam (Sum. Vil. on Brahmagâla Sutta 9).
27:5 This list recurs in the Magghima Sîla, § 5 (Rh. D., 'Buddhist Suttas from
the Pâli,' p. 193). Childers has given the commentary on most of these terms
from the Sumaṅgala Vilâsinî. Several of the items are also mentioned among the
possessions of the Great King of Glory (Rh. D., loc. cit., p. 274, &c.). In
several cases the exact meaning is at present quite uncertain. The comment on
the last two words runs as follows: Sauttarakkhadan ti saha uttarakkhadena p. 28
upari-bandhena ratta-vitânena saddhin ti attho. Setavitânam pi hetthâ
akappiya-pakkattharane sati na vattati, asati pana vattati.
Ubhatolohitakûpadhânam sisûpadhânañ ka pâdûpadhânañ ka mañkassa
ubhatolohitakûpadhânam evam (read eva?) na kappati. Yam pana ekam eva upadhânam
ubhosu passesu rattam vâ hoti paduma-vannam vâ kitram vâ sake pamâna-yuttam
vattati, mahâupadhânam pana patikkhittam.
30:1 The Laws (Dhammas) referred to are the first Pârâgika, the 11th Pâkittiya,
and the 61st and 62nd Pâkittiyas.
Mahavagga - Fifth Khandhaka: Chapter 9
1. Now when the Blessed One had remained at Bhaddiya as long as he thought fit,
he set out on a journey towards Sâvatthi. And walking from place to place he
arrived at Sâvatthi. There the Blessed One dwelt at Sâvatthi at the Getavana,
Anâtha-pindika's Grove.
2. Now at that time the Khabbaggiya Bhikkhus used to catch hold of the heifers
crossing on the Akiravatî River by their horns, or ears, or dewlaps, or tails 4,
or spring up upon their backs, or touch with lustful
p. 25
thoughts their privy parts: and they used to duck the young calves and so kill
them. People were annoyed, murmured, and became angry, saying, 'How can the
Sakyaputtiya Samanas [act thus]? it is like men still enjoying the pleasures of
the world.'
And Bhikkhus heard them murmuring in annoyance and indignation: and those
Bhikkhus told this thing to the Blessed One.
'Is it true' (&c., see chap. 4. 2)?
'It is true, Lord.'
He rebuked them, and having delivered a religious discourse, he addressed the
Bhikkhus, and said:
'Heifers are not to be caught hold of, O Bhikkhus, by their horns, or their
ears, or their dewlaps, or their tails. You are not to get up on their backs.
Whosoever gets up on their backs, is guilty of a dukkata offence. And their
privy parts, O Bhikkhus, are not to be touched with lustful thoughts. Whosoever
does so, is guilty of a thullakkaya offence. And calves ought not to be killed.
Whosoever kills them, let him be dealt with according to law 1.'
3. Now at that time the Khabbaggiya Bhikkhus used to have themselves carried in
vehicles to which cows were yoked with a bull between them, or bulls were yoked
with a cow between them 2. People were annoyed, murmured, and became angry,
saying, 'That is as is done at the Feast of the Gaṅgâ and the Mahî 3.'
p. 26
They told this thing to the Blessed One.
'Do not have yourselves carried in vehicles, O Bhikkhus. Whosoever does so, is
guilty of a dukkata offence.'
Footnotes
24:4 On kheppâ, compare Sutta-vibhaṅga I, 6; and Böhtlingk-Roth under sepa and
parukkhepa.
25:1 See the 61st Pâkittiya Rule.
25:2 Buddhaghosa explains this passage in a different way: Itthi-yuttenâ ’ti
dhenu-yuttena. Purisantarenâ ’ti purisa-sârathinâ. Purisa-yuttenâ ’ti
gona-yuttena. Itthantarenâ ’ti itthi-sârathinâ.
25:3 Gaṅgâ-mahiyâyâ ’ti Gaṅgâ-mahî-kilikâya (B.). It is possible That Mahî may
here mean the Earth; but it is probably the p. 26 well-known affluent of the
Ganges, which is one of the Mahânadîs. Compare Kullavagga IX, 1, 3, Spence
Hardy's 'Manual,' p. 17, and the Dhaniya Sutta in the Sutta Nipâta.
he set out on a journey towards Sâvatthi. And walking from place to place he
arrived at Sâvatthi. There the Blessed One dwelt at Sâvatthi at the Getavana,
Anâtha-pindika's Grove.
2. Now at that time the Khabbaggiya Bhikkhus used to catch hold of the heifers
crossing on the Akiravatî River by their horns, or ears, or dewlaps, or tails 4,
or spring up upon their backs, or touch with lustful
p. 25
thoughts their privy parts: and they used to duck the young calves and so kill
them. People were annoyed, murmured, and became angry, saying, 'How can the
Sakyaputtiya Samanas [act thus]? it is like men still enjoying the pleasures of
the world.'
And Bhikkhus heard them murmuring in annoyance and indignation: and those
Bhikkhus told this thing to the Blessed One.
'Is it true' (&c., see chap. 4. 2)?
'It is true, Lord.'
He rebuked them, and having delivered a religious discourse, he addressed the
Bhikkhus, and said:
'Heifers are not to be caught hold of, O Bhikkhus, by their horns, or their
ears, or their dewlaps, or their tails. You are not to get up on their backs.
Whosoever gets up on their backs, is guilty of a dukkata offence. And their
privy parts, O Bhikkhus, are not to be touched with lustful thoughts. Whosoever
does so, is guilty of a thullakkaya offence. And calves ought not to be killed.
Whosoever kills them, let him be dealt with according to law 1.'
3. Now at that time the Khabbaggiya Bhikkhus used to have themselves carried in
vehicles to which cows were yoked with a bull between them, or bulls were yoked
with a cow between them 2. People were annoyed, murmured, and became angry,
saying, 'That is as is done at the Feast of the Gaṅgâ and the Mahî 3.'
p. 26
They told this thing to the Blessed One.
'Do not have yourselves carried in vehicles, O Bhikkhus. Whosoever does so, is
guilty of a dukkata offence.'
Footnotes
24:4 On kheppâ, compare Sutta-vibhaṅga I, 6; and Böhtlingk-Roth under sepa and
parukkhepa.
25:1 See the 61st Pâkittiya Rule.
25:2 Buddhaghosa explains this passage in a different way: Itthi-yuttenâ ’ti
dhenu-yuttena. Purisantarenâ ’ti purisa-sârathinâ. Purisa-yuttenâ ’ti
gona-yuttena. Itthantarenâ ’ti itthi-sârathinâ.
25:3 Gaṅgâ-mahiyâyâ ’ti Gaṅgâ-mahî-kilikâya (B.). It is possible That Mahî may
here mean the Earth; but it is probably the p. 26 well-known affluent of the
Ganges, which is one of the Mahânadîs. Compare Kullavagga IX, 1, 3, Spence
Hardy's 'Manual,' p. 17, and the Dhaniya Sutta in the Sutta Nipâta.
Mahavagga - Fifth Khandhaka: Chapter 8
1. Now when the Blessed One had remained at Benares as long as he thought fit,
he set out on his journey towards Bhaddiya. And wandering from place to place he
came to Bhaddiya: and there, at Bhaddiya, he stayed in the Gâtiyâ Grove.
Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various
kinds of foot coverings for the sake of ornament. They made,
p. 23
or had made for themselves foot coverings of tina-grass, of muñga-grass, of
babbaga-grass, of the leaves of the date-palm 1, of kamala-grass 2, and of wool
3. And they neglected 4 instruction, enquiry, morality, self-concentration, and
wisdom 5.
2. The moderate Bhikkhus were annoyed, murmured, and became angry, thinking,
'How can they [do so]?' And those Bhikkhus told this thing to the Blessed One.
'Is it true' (&c., as in chap. 4. 2)?
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can they [do so]?' This will not
conduce (&c., as in chap. 4. 2, down to:) becoming estranged.
3. Having thus rebuked them, and having delivered a religious discourse, he thus
addressed the Bhikkhus: 'Shoes, O Bhikkhus, made of tina-grass are not to be
worn, or made of muñga-grass, or of babbaga-grass, or of leaves of the
date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or
silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead,
or bronze. Whosoever does so, is guilty of a dukkata offence.
p. 24
'And clogs, O Bhikkhus, that are taken away 1, are not to be worn. Whosoever
does so, is guilty of a dukkata offence.
'I allow you, O Bhikkhus, the use of three kinds of clogs, that are fixed to the
ground, and are not taken away 2, privy-clogs, urinal-clogs, and rinsing-clogs
3.'
Footnotes
23:1 Hintâla-pâdukâ ’ti khaggûra- (MS. khaggari) pattehi katapâdukâ:
hintâla-pattehi pi na vattati yeva (B.).
23:2 Kamala-pâdukâ ’ti kamala-tinam nâma atthi, tena kata-pâdukâ. Ussîra-pâdukâ
’ti pi vadanti. Childers only gives lotus as the meaning of kamala. At Gâtaka I,
119, 149, 178; IV, 42, it must be kamala, and not kambala as printed by
Fausböll, that is meant.
23:3 Kambala-pâdukâ ’ti unnâhi kata-pâdukâ.
23:4 On riñkanti (Sanskrit rik, rinakti), compare the verses in Milinda Pañha,
p. 419 (ed. Trenckner).
23:5 The adhisîlâdi-sikkhâ-ttayam mentioned at Dhp. p. 358 is explained in the
Samgiti Sutta as training in adhisîla, adhikitta, and adhipaññâ. On the first,
compare the note on Mahâvagga I, 36, 8.
24:1 See next clause.
24:2 Asamkamaniyâyo ’ti bhûmiyam supatitthâ nikkalâ asamhariyâ (sic), (B. here).
Compare Pâtimokkha, pp. 106, 113 (ed. Minayeff), and Childers's interpretation
of those passages under samkamati.
24:3 On vakka-pâdukâ, see Kullavagga V, 35, 2, at the end; and VIII, 10, 3, at
the beginning. On the other two, Kullavagga V, 35; 1, 4, and VIII, 10, 3; and
see also VIII, 9. The use of them was part of the sanitary arrangements enjoined
upon the Order. A very ancient pair of stone vakka-pâdukâ, forming part of a
slab of stone, was discovered at Anurâdhapura by Rhys Davids, and is now in the
Colombo Museum. As they were dug up in one of the palaces there, they were
probably for the use of the king, or some high official. These ruins are among
the most ancient in Ceylon, and are certainly pre-Christian in date.
he set out on his journey towards Bhaddiya. And wandering from place to place he
came to Bhaddiya: and there, at Bhaddiya, he stayed in the Gâtiyâ Grove.
Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various
kinds of foot coverings for the sake of ornament. They made,
p. 23
or had made for themselves foot coverings of tina-grass, of muñga-grass, of
babbaga-grass, of the leaves of the date-palm 1, of kamala-grass 2, and of wool
3. And they neglected 4 instruction, enquiry, morality, self-concentration, and
wisdom 5.
2. The moderate Bhikkhus were annoyed, murmured, and became angry, thinking,
'How can they [do so]?' And those Bhikkhus told this thing to the Blessed One.
'Is it true' (&c., as in chap. 4. 2)?
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can they [do so]?' This will not
conduce (&c., as in chap. 4. 2, down to:) becoming estranged.
3. Having thus rebuked them, and having delivered a religious discourse, he thus
addressed the Bhikkhus: 'Shoes, O Bhikkhus, made of tina-grass are not to be
worn, or made of muñga-grass, or of babbaga-grass, or of leaves of the
date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or
silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead,
or bronze. Whosoever does so, is guilty of a dukkata offence.
p. 24
'And clogs, O Bhikkhus, that are taken away 1, are not to be worn. Whosoever
does so, is guilty of a dukkata offence.
'I allow you, O Bhikkhus, the use of three kinds of clogs, that are fixed to the
ground, and are not taken away 2, privy-clogs, urinal-clogs, and rinsing-clogs
3.'
Footnotes
23:1 Hintâla-pâdukâ ’ti khaggûra- (MS. khaggari) pattehi katapâdukâ:
hintâla-pattehi pi na vattati yeva (B.).
23:2 Kamala-pâdukâ ’ti kamala-tinam nâma atthi, tena kata-pâdukâ. Ussîra-pâdukâ
’ti pi vadanti. Childers only gives lotus as the meaning of kamala. At Gâtaka I,
119, 149, 178; IV, 42, it must be kamala, and not kambala as printed by
Fausböll, that is meant.
23:3 Kambala-pâdukâ ’ti unnâhi kata-pâdukâ.
23:4 On riñkanti (Sanskrit rik, rinakti), compare the verses in Milinda Pañha,
p. 419 (ed. Trenckner).
23:5 The adhisîlâdi-sikkhâ-ttayam mentioned at Dhp. p. 358 is explained in the
Samgiti Sutta as training in adhisîla, adhikitta, and adhipaññâ. On the first,
compare the note on Mahâvagga I, 36, 8.
24:1 See next clause.
24:2 Asamkamaniyâyo ’ti bhûmiyam supatitthâ nikkalâ asamhariyâ (sic), (B. here).
Compare Pâtimokkha, pp. 106, 113 (ed. Minayeff), and Childers's interpretation
of those passages under samkamati.
24:3 On vakka-pâdukâ, see Kullavagga V, 35, 2, at the end; and VIII, 10, 3, at
the beginning. On the other two, Kullavagga V, 35; 1, 4, and VIII, 10, 3; and
see also VIII, 9. The use of them was part of the sanitary arrangements enjoined
upon the Order. A very ancient pair of stone vakka-pâdukâ, forming part of a
slab of stone, was discovered at Anurâdhapura by Rhys Davids, and is now in the
Colombo Museum. As they were dug up in one of the palaces there, they were
probably for the use of the king, or some high official. These ruins are among
the most ancient in Ceylon, and are certainly pre-Christian in date.
Mahavagga - Fifth Khandhaka: Chapter 7
1. Now when the Blessed One had remained at Râgagaha as long as he thought fit,
he set out on his journey towards Benares. And wandering from place to place, he
came to Benares, and there at Benares the Blessed One stayed in the deer-park
Isipatana.
Now at that time the Khabbaggiya Bhikkhus, since the Blessed One had forbidden
wooden shoes, used to break off young palmyra palms, and wear shoes made of the
talipat leaves 2. The young palmyra plants withered. People were annoyed,
murmured, and became angry, saying, 'How can
p. 22
the Sakyaputtiya Samanas break off young palmyra palms, and wear shoes made of
the talipat leaves? The young palmyra plants wither. (By so doing), the
Sakyaputtiya Samanas destroy vegetable life.'
2. The Bhikkhus heard those people murmuring in annoyance and indignation; and
they told this matter to the Blessed One.
'Is it true' (&c., as in chap. 4. 2)?
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can those foolish persons, O
Bhikkhus, [act thus]? For people believe, O Bhikkhus, that life dwells in a
tree. Such conduct will not conduce (&c., as in chap. 4. 2, down to:) becoming
estranged.
Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever
wears them, is guilty of a dukkata offence.'
3. Now at that time the Khabbaggiya Bhikkhus, since the Blessed One had
forbidden talipat shoes, used to break off young bambus, and wear shoes made of
the bambu leaves (&c., as in last section down to the end, substituting bambu
for palmyra).
Footnotes
21:2 These are the leaves on which the MSS. are written.
he set out on his journey towards Benares. And wandering from place to place, he
came to Benares, and there at Benares the Blessed One stayed in the deer-park
Isipatana.
Now at that time the Khabbaggiya Bhikkhus, since the Blessed One had forbidden
wooden shoes, used to break off young palmyra palms, and wear shoes made of the
talipat leaves 2. The young palmyra plants withered. People were annoyed,
murmured, and became angry, saying, 'How can
p. 22
the Sakyaputtiya Samanas break off young palmyra palms, and wear shoes made of
the talipat leaves? The young palmyra plants wither. (By so doing), the
Sakyaputtiya Samanas destroy vegetable life.'
2. The Bhikkhus heard those people murmuring in annoyance and indignation; and
they told this matter to the Blessed One.
'Is it true' (&c., as in chap. 4. 2)?
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can those foolish persons, O
Bhikkhus, [act thus]? For people believe, O Bhikkhus, that life dwells in a
tree. Such conduct will not conduce (&c., as in chap. 4. 2, down to:) becoming
estranged.
Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever
wears them, is guilty of a dukkata offence.'
3. Now at that time the Khabbaggiya Bhikkhus, since the Blessed One had
forbidden talipat shoes, used to break off young bambus, and wear shoes made of
the bambu leaves (&c., as in last section down to the end, substituting bambu
for palmyra).
Footnotes
21:2 These are the leaves on which the MSS. are written.
Mahavagga - Fifth Khandhaka: Chapter 6
1. Now at that time the Bhikkhus used to get up on to couches or chairs with
unwashen feet; and the robes and seats became soiled.
They told this thing to the Blessed One.
'I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get
up on to couches or chairs.'
2. Now at that time when the Bhikkhus were going to the Uposatha Hall or to the
assembly in the dark, they trod upon stakes or thorns, and their feet were hurt.
They told this thing to the Blessed One.
'I enjoin, O Bhikkhus, the use of foot coverings in the open Ârâma, and of a
torch, or lamp, and a walking stick 1.'
3. Now at that time the Khabbaggiya Bhikkhus used to rise up in the night
towards dawn; and, putting on wooden shoes, walked up and down in the open air
talking, in tones high, loud, and harsh, of all kinds of worldly things--such as
tales of kings, of robbers, of ministers of state; tales of armies, of terror,
of war; conversation respecting meats, drinks, clothes, couches, garlands,
perfumes, relationships, equipages, villages, towns, cities, provinces, women,
warriors, and streets; tales about buried treasures, ghost stories; various
tales; discussions
p. 21
on the world; disasters by sea; things which are, and things which are not 1.
And so doing they both trod upon and slew all kinds of insects, and disturbed
the Bhikkhus in their meditations.
4. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, 'How
can the Khabbaggiya Bhikkhus [do so]?'
And those Bhikkhus told this thing to the Blessed One.
'Is it true' (&c., comp. chap. 4. 2)?
'It is true, Lord.'
He rebuked them, and having delivered a religious discourse, he addressed the
Bhikkhus, and said: Wooden shoes, O Bhikkhus, are not to be worn. Whosoever
wears them, is guilty of a dukkata offence.'
Footnotes
20:1 Kattara-danda. Compare Kullavagga VIII, 6, 3, and Childers under
Kattara-yatthi. Our word occurs at Gâtaka I, 9.
21:1 This list recurs in the Magghima Sîla, § 7 (Rh. D.'s 'Buddhist Suttas from
the Pâli,' p. 194).
unwashen feet; and the robes and seats became soiled.
They told this thing to the Blessed One.
'I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get
up on to couches or chairs.'
2. Now at that time when the Bhikkhus were going to the Uposatha Hall or to the
assembly in the dark, they trod upon stakes or thorns, and their feet were hurt.
They told this thing to the Blessed One.
'I enjoin, O Bhikkhus, the use of foot coverings in the open Ârâma, and of a
torch, or lamp, and a walking stick 1.'
3. Now at that time the Khabbaggiya Bhikkhus used to rise up in the night
towards dawn; and, putting on wooden shoes, walked up and down in the open air
talking, in tones high, loud, and harsh, of all kinds of worldly things--such as
tales of kings, of robbers, of ministers of state; tales of armies, of terror,
of war; conversation respecting meats, drinks, clothes, couches, garlands,
perfumes, relationships, equipages, villages, towns, cities, provinces, women,
warriors, and streets; tales about buried treasures, ghost stories; various
tales; discussions
p. 21
on the world; disasters by sea; things which are, and things which are not 1.
And so doing they both trod upon and slew all kinds of insects, and disturbed
the Bhikkhus in their meditations.
4. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, 'How
can the Khabbaggiya Bhikkhus [do so]?'
And those Bhikkhus told this thing to the Blessed One.
'Is it true' (&c., comp. chap. 4. 2)?
'It is true, Lord.'
He rebuked them, and having delivered a religious discourse, he addressed the
Bhikkhus, and said: Wooden shoes, O Bhikkhus, are not to be worn. Whosoever
wears them, is guilty of a dukkata offence.'
Footnotes
20:1 Kattara-danda. Compare Kullavagga VIII, 6, 3, and Childers under
Kattara-yatthi. Our word occurs at Gâtaka I, 9.
21:1 This list recurs in the Magghima Sîla, § 7 (Rh. D.'s 'Buddhist Suttas from
the Pâli,' p. 194).
Mahavagga - Fifth Khandhaka: Chapter 5
1. Now at that time a certain Bhikkhu had an eruption 1 on his feet. They used
to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he
was passing through the sleeping places (of the Bhikkhus) saw them (doing so),
and going up to them, he said:
2. 'What is the disease, O Bhikkhus, from which this Bhikkhu suffers?'
This venerable brother has an eruption on his feet, Lord, and we are carrying
him out to ease himself.'
Then, on that occasion, the Blessed One, having delivered a religious discourse,
addressed the Bhikkhus, and said:
'I enjoin, O Bhikkhus, the use of foot coverings
p. 20
by one whose feet hurt him, or are blistered, or who has an eruption on his
feet.'
Footnotes
19:1 Pâdakhîlâbâdho nâma pâdato khîla-sadisam mamsam nikkhantam hoti (B.).
to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he
was passing through the sleeping places (of the Bhikkhus) saw them (doing so),
and going up to them, he said:
2. 'What is the disease, O Bhikkhus, from which this Bhikkhu suffers?'
This venerable brother has an eruption on his feet, Lord, and we are carrying
him out to ease himself.'
Then, on that occasion, the Blessed One, having delivered a religious discourse,
addressed the Bhikkhus, and said:
'I enjoin, O Bhikkhus, the use of foot coverings
p. 20
by one whose feet hurt him, or are blistered, or who has an eruption on his
feet.'
Footnotes
19:1 Pâdakhîlâbâdho nâma pâdato khîla-sadisam mamsam nikkhantam hoti (B.).
Mahavagga - Fifth Khandhaka: Chapter 4
1. Now at that time the Blessed One walked up and down in the open air 3 unshod.
Noticing that, 'The Master walks unshod,' the Elders (the Thera Bhikkhus) also
went unshod when they were walking up and down 3. But though the Master and the
Thera Bhikkhus went unshod, the Khabbaggiya Bhikkhus walked up and down with
coverings on their feet.
p. 18
The temperate Bhikkhus were annoyed, murmured, and became angry, saying, 'How
can these Khabbaggiya Bhikkhus walk shod, when the Master and the Thera Bhikkhus
walk unshod?'
2. Then those Bhikkhus told this thing to the Blessed One.
'Is it true, what they say, O Bhikkhus, that the Khabbaggiya Bhikkhus walk shod,
though the Master and the Elders walk unshod?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying,
'How, O Bhikkhus, can these foolish persons walk shod, though (&c., as in §§ 1,
2). For even the lay-men, O Bhikkhus, who are clad in white, for the sake of
some handicraft that may procure them a living, will be respectful,
affectionate, hospitable to their teachers. [3.] Do you, therefore, O Bhikkhus,
so let (your light) shine forth, that you having left the world (to enter into)
so well taught a doctrine and discipline may be respectful, affectionate,
hospitable to your teachers (âkariyas), or those who rank as teachers 1, and to
your superiors (upagghâyas), or those who rank as superiors 2. This will not
conduce, O Bhikkhus, to the conversion of the unconverted, and to the
augmentation of the number of the converted:
p. 19
but it will result, O Bhikkhus, in the unconverted being repulsed (from the
faith), and in many of the converted becoming estranged.' Having thus rebuked
them, and having delivered a religious discourse, he thus addressed the
Bhikkhus:
None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank
as teachers, or your superiors, or those who rank as superiors, are walking
unshod. Whosoever does so, is guilty of a dukkata offence.
'And no one of you, O Bhikkhus, is to wear shoes in the open Ârâma. Whosoever
does so, is guilty of a dukkata offence.'
Footnotes
17:3 This walking up and down thinking is represented as a constant habit of the
early Buddhist Samanas.
18:1 Avassikassa khabbasso âkariyamatto. So hi katuvassakâle tam nissâya
vakkhati (Mahâvagga I, 35). Evam ekavassassa sattavasso, duvassassa atthavasso,
tivassassa dasavasso (B.).
18:2 Upagghâyassa samdittha-sambhattâ pana sahâyâ bhikkhû, ye vâ pana keki
dasahi vassehi mahantatarâ, te sabbe pi upagghâyamattâ nâma. This confirms the
view expressed in a note to the first Book (chap. 32. I), that the Upagghâya is
a more important person than the Âkariya. The former must have ten years, the
latter need only have six years, seniority.
Noticing that, 'The Master walks unshod,' the Elders (the Thera Bhikkhus) also
went unshod when they were walking up and down 3. But though the Master and the
Thera Bhikkhus went unshod, the Khabbaggiya Bhikkhus walked up and down with
coverings on their feet.
p. 18
The temperate Bhikkhus were annoyed, murmured, and became angry, saying, 'How
can these Khabbaggiya Bhikkhus walk shod, when the Master and the Thera Bhikkhus
walk unshod?'
2. Then those Bhikkhus told this thing to the Blessed One.
'Is it true, what they say, O Bhikkhus, that the Khabbaggiya Bhikkhus walk shod,
though the Master and the Elders walk unshod?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying,
'How, O Bhikkhus, can these foolish persons walk shod, though (&c., as in §§ 1,
2). For even the lay-men, O Bhikkhus, who are clad in white, for the sake of
some handicraft that may procure them a living, will be respectful,
affectionate, hospitable to their teachers. [3.] Do you, therefore, O Bhikkhus,
so let (your light) shine forth, that you having left the world (to enter into)
so well taught a doctrine and discipline may be respectful, affectionate,
hospitable to your teachers (âkariyas), or those who rank as teachers 1, and to
your superiors (upagghâyas), or those who rank as superiors 2. This will not
conduce, O Bhikkhus, to the conversion of the unconverted, and to the
augmentation of the number of the converted:
p. 19
but it will result, O Bhikkhus, in the unconverted being repulsed (from the
faith), and in many of the converted becoming estranged.' Having thus rebuked
them, and having delivered a religious discourse, he thus addressed the
Bhikkhus:
None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank
as teachers, or your superiors, or those who rank as superiors, are walking
unshod. Whosoever does so, is guilty of a dukkata offence.
'And no one of you, O Bhikkhus, is to wear shoes in the open Ârâma. Whosoever
does so, is guilty of a dukkata offence.'
Footnotes
17:3 This walking up and down thinking is represented as a constant habit of the
early Buddhist Samanas.
18:1 Avassikassa khabbasso âkariyamatto. So hi katuvassakâle tam nissâya
vakkhati (Mahâvagga I, 35). Evam ekavassassa sattavasso, duvassassa atthavasso,
tivassassa dasavasso (B.).
18:2 Upagghâyassa samdittha-sambhattâ pana sahâyâ bhikkhû, ye vâ pana keki
dasahi vassehi mahantatarâ, te sabbe pi upagghâyamattâ nâma. This confirms the
view expressed in a note to the first Book (chap. 32. I), that the Upagghâya is
a more important person than the Âkariya. The former must have ten years, the
latter need only have six years, seniority.
Mahavagga - Fifth Khandhaka: Chapter 3
1. Now the Blessed One, having dressed early in the morning, went into Râgagaha,
duly bowled and robed, for alms, with a certain Bhikkhu as his companion. And
that Bhikkhu followed limping step by step behind the Blessed One.
p. 17
Now a certain lay-disciple who had put on a pair of shoes with many linings, saw
the Blessed One approaching from afar. And when he saw him, he took off that
pair of shoes and went up to the Blessed One, and saluted him; and went on to
that Bhikkhu, and saluted him, and said:
2. 'Why does your reverence limp?'
My feet, friend, are blistered.'
'But here, Sir, are shoes.'
'Enough, good friend! shoes with linings have been forbidden by the Blessed
One.'
'Take the shoes, O Bhikkhu 1!'
Then the Blessed One, on that occasion, having delivered a religious discourse,
addressed the Bhikkhus, and said:
I allow you, O Bhikkhus, the use of shoes with linings, when they have been cast
off by others 2. But new shoes with linings are not to be worn. Whosoever does
so, is guilty of a dukkata offence.'
Footnotes
17:1 This must be understood as spoken by the Buddha.
17:2 Omukkan ti patimuñkitvâ apanîtam (B.).
duly bowled and robed, for alms, with a certain Bhikkhu as his companion. And
that Bhikkhu followed limping step by step behind the Blessed One.
p. 17
Now a certain lay-disciple who had put on a pair of shoes with many linings, saw
the Blessed One approaching from afar. And when he saw him, he took off that
pair of shoes and went up to the Blessed One, and saluted him; and went on to
that Bhikkhu, and saluted him, and said:
2. 'Why does your reverence limp?'
My feet, friend, are blistered.'
'But here, Sir, are shoes.'
'Enough, good friend! shoes with linings have been forbidden by the Blessed
One.'
'Take the shoes, O Bhikkhu 1!'
Then the Blessed One, on that occasion, having delivered a religious discourse,
addressed the Bhikkhus, and said:
I allow you, O Bhikkhus, the use of shoes with linings, when they have been cast
off by others 2. But new shoes with linings are not to be worn. Whosoever does
so, is guilty of a dukkata offence.'
Footnotes
17:1 This must be understood as spoken by the Buddha.
17:2 Omukkan ti patimuñkitvâ apanîtam (B.).
Mahavagga - Fifth Khandhaka: Chapter 2
1. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing
slippers all of a blue, yellow, red, brown, black, orange, or yellowish colour
2. People were annoyed, murmured, and became angry, saying, '(These act) like
those who still enjoy the pleasures of the world 3.' The brethren told this
thing to the Blessed One.
'Do not wear, O Bhikkhus, shoes that are all of
p. 15
a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does
so, is guilty of a dukkata offence.'
2. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes
with edges of a blue, yellow, red, brown, black, orange, or yellowish colour.
People were annoyed, murmured, and became angry, saying, 'These act like those
who still enjoy the pleasures of the world.' The brethren told this thing to the
Blessed One.
'Do not wear, O Bhikkhus, shoes that have edges of a blue, yellow, red, brown,
black, orange, or yellowish colour. Whosoever does so, is guilty of a dukkata
offence.'
3. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes
with heel-coverings (? 1); mocassins 2; laced boots 3; boots lined with cotton
4; boots of various hues, like the wings of partridges 5; boots pointed with
rams' horns, and with goats' horns 6; ornamented with scorpions'
p. 16
tails 1; sewn round with peacocks' feathers 2; or shoes of all kinds of colours
3.
People were annoyed (&c., as in § 2, down to:) told this thing to the Blessed
One.
'Do not wear, O Bhikkhus, shoes with heel-coverings (&c., as in § 3, down to:)
shoes of all kinds of colours. Whosoever does so, is guilty of a dukkata
offence.'
4. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes
adorned with lion-skins 4, tiger-skins, panther-skins, antelope-skins,
otter-skins 5, cat-skins, squirrel-skins, and owl-skins 6.
People were annoyed (&c., as in § 3, down to the end, substituting 'shoes
adorned with lion-skins, &c.,' for 'shoes with heel-coverings, &c.')
Footnotes
14:2 Nîlikâ ummâra-puppha-vannâ hoti; pîtikâ kanikâra-puppha-vannâ; lohitikâ
gayasumana-puppha-vannâ; mañgetthikâ mañgetthi-vannâ eva; kanhâ
atâritthaka-vannâ; mahâraṅgarattâ satapada-pitthi-vannâ (Mahâragana is saffron;
the colour of the back of a centipede is brownish yellow), mahânâmarattâ
sambhinna-vannâ hoti pandu-palâsa-vannâ, Kurundiyam pana paduma-puppha-vannâ ’ti
vuttam (B.).
14:3 Read gihikâmabhogino (as corrected at vol. ii. p. 363).
15:1 All the names of boots or shoes are of doubtful meaning; and as the use of
every sort of foot-covering has long been given up among those Buddhists who
have preserved the use of the Pâli language, Buddhaghosa's explanations are not
very reliable. He says here: Khallaka-baddhâ ’ti panhi-pidhânattham tale
khallakam bandhitvâ katâ.
15:2 Putabaddhâ ’ti Yonaka-upâhanâ vukkati, yâva gaṅghato sabbapâdam
patikkhâdeti.
15:3 Pâligunthimâ ’ti paligunthitvâ katâ upari-pâda-mattam eva patikkhâdeti na
gaṅgham.
15:4 Tûlapunnikâ ’ti tûlapunnâ pûretvâ katâ.
15:5 Tittirapattikâ ’ti tittira-patta-sadisa-vikitra-baddhâ.
15:6 Menda-visâna-baddhikâ ’ti kannika-tthâne mendaka-siṅga-santhâne vaddhe
yogetvâ katâ. Aga-visâna-vaddhikâdisu pi es’ eva nayo.
16:1 Vikkhikâlikâ ’ti tatth’ eva vikkhika-nanguttha-santhane vaddhe yogetvâ
katâ.
16:2 Morapiñkhaparisibbitâ (sic) ’ti talesu vâ baddhesu vâ moraviñkhehi (sic)
suttakasadisehi parisibbitâ.
16:3 Kitrâ ’ti vikitrâ.
16:4 Sîha-kamma-parikkhatâ nâma pariyantesu, kîvaresu anuvâtam viya sîhakammam
yogetvâ katâ.
16:5 Udda, an animal, feeding on fish; but Childers thinks it is not an
amphibious creature, and therefore not 'otter.'
16:6 Lûka-kamma-parikkhatâ (sic) ’ti pakkha-bilâla-kamma-parikkhatâ. The latter
is the flying fox, a large kind of bat.
slippers all of a blue, yellow, red, brown, black, orange, or yellowish colour
2. People were annoyed, murmured, and became angry, saying, '(These act) like
those who still enjoy the pleasures of the world 3.' The brethren told this
thing to the Blessed One.
'Do not wear, O Bhikkhus, shoes that are all of
p. 15
a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does
so, is guilty of a dukkata offence.'
2. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes
with edges of a blue, yellow, red, brown, black, orange, or yellowish colour.
People were annoyed, murmured, and became angry, saying, 'These act like those
who still enjoy the pleasures of the world.' The brethren told this thing to the
Blessed One.
'Do not wear, O Bhikkhus, shoes that have edges of a blue, yellow, red, brown,
black, orange, or yellowish colour. Whosoever does so, is guilty of a dukkata
offence.'
3. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes
with heel-coverings (? 1); mocassins 2; laced boots 3; boots lined with cotton
4; boots of various hues, like the wings of partridges 5; boots pointed with
rams' horns, and with goats' horns 6; ornamented with scorpions'
p. 16
tails 1; sewn round with peacocks' feathers 2; or shoes of all kinds of colours
3.
People were annoyed (&c., as in § 2, down to:) told this thing to the Blessed
One.
'Do not wear, O Bhikkhus, shoes with heel-coverings (&c., as in § 3, down to:)
shoes of all kinds of colours. Whosoever does so, is guilty of a dukkata
offence.'
4. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes
adorned with lion-skins 4, tiger-skins, panther-skins, antelope-skins,
otter-skins 5, cat-skins, squirrel-skins, and owl-skins 6.
People were annoyed (&c., as in § 3, down to the end, substituting 'shoes
adorned with lion-skins, &c.,' for 'shoes with heel-coverings, &c.')
Footnotes
14:2 Nîlikâ ummâra-puppha-vannâ hoti; pîtikâ kanikâra-puppha-vannâ; lohitikâ
gayasumana-puppha-vannâ; mañgetthikâ mañgetthi-vannâ eva; kanhâ
atâritthaka-vannâ; mahâraṅgarattâ satapada-pitthi-vannâ (Mahâragana is saffron;
the colour of the back of a centipede is brownish yellow), mahânâmarattâ
sambhinna-vannâ hoti pandu-palâsa-vannâ, Kurundiyam pana paduma-puppha-vannâ ’ti
vuttam (B.).
14:3 Read gihikâmabhogino (as corrected at vol. ii. p. 363).
15:1 All the names of boots or shoes are of doubtful meaning; and as the use of
every sort of foot-covering has long been given up among those Buddhists who
have preserved the use of the Pâli language, Buddhaghosa's explanations are not
very reliable. He says here: Khallaka-baddhâ ’ti panhi-pidhânattham tale
khallakam bandhitvâ katâ.
15:2 Putabaddhâ ’ti Yonaka-upâhanâ vukkati, yâva gaṅghato sabbapâdam
patikkhâdeti.
15:3 Pâligunthimâ ’ti paligunthitvâ katâ upari-pâda-mattam eva patikkhâdeti na
gaṅgham.
15:4 Tûlapunnikâ ’ti tûlapunnâ pûretvâ katâ.
15:5 Tittirapattikâ ’ti tittira-patta-sadisa-vikitra-baddhâ.
15:6 Menda-visâna-baddhikâ ’ti kannika-tthâne mendaka-siṅga-santhâne vaddhe
yogetvâ katâ. Aga-visâna-vaddhikâdisu pi es’ eva nayo.
16:1 Vikkhikâlikâ ’ti tatth’ eva vikkhika-nanguttha-santhane vaddhe yogetvâ
katâ.
16:2 Morapiñkhaparisibbitâ (sic) ’ti talesu vâ baddhesu vâ moraviñkhehi (sic)
suttakasadisehi parisibbitâ.
16:3 Kitrâ ’ti vikitrâ.
16:4 Sîha-kamma-parikkhatâ nâma pariyantesu, kîvaresu anuvâtam viya sîhakammam
yogetvâ katâ.
16:5 Udda, an animal, feeding on fish; but Childers thinks it is not an
amphibious creature, and therefore not 'otter.'
16:6 Lûka-kamma-parikkhatâ (sic) ’ti pakkha-bilâla-kamma-parikkhatâ. The latter
is the flying fox, a large kind of bat.
Mahavagga - Fifth Khandhaka: Chapter 1
PÂTIMOKKHA
MAHÂVAGGA.
FIFTH KHANDHAKA.
(RULES FOR FOOT-CLOTHING, SEATS, VEHICLES, ETC.)
1.
1. At that time the blessed Buddha dwelt at Râgagaha at the Vulture's Peak.
Now at that time Seniya Bimbisâra, the king of Magadha, held rule and sovranty
over eighty thousand townships 1. And at that time there was at Kampâ a Setthi's
son named Sona Kolivisa 2, delicately nurtured, on the soles of whose feet hair
had grown.
Now when Seniya Bimbisâra, the king of Magadha, was holding an assembly of the
eighty thousand overseers over those townships, he sent a message to Sona
Kolivisa on some matter of business, saying, 'Let Sona come hither. I desire
Sona's presence!'
2. Then spake the parents of Sona Kolivisa to him thus: 'The king, dear Sona,
wishes to see thy feet. But stretch not out thy feet, dear Sona, towards the
p. 2
king. Take thy seat cross-legged before the king, that the king may see thy feet
as thou sittest there.' And they carried Sona Kolivisa in a palankeen (to
Râgagaha).
And Sona Kolivisa went to the place where Seniya Bimbisâra, the king of Magadha,
was. And when he had come there, and had bowed down before Seniya Bimbisâra, the
king of Magadha, he took his seat cross-legged before the king. And Seniya
Bimbisâra, the king of Magadha, saw that hair had grown on the soles of the feet
of Sona Kolivisa.
3. Now after Seniya Bimbisâra, the king of Magadha, had instructed the eighty
thousand overseers over those townships in the things of this world he exhorted
them, saying, 'Ye have now received from me instruction in the things of this
world. Go now, and wait upon the Blessed One. The Blessed One himself shall
instruct you in the things of eternity.'
Then the eighty thousand overseers over those townships went on to the Vulture's
Peak.
4. Now at that time the venerable Sâgata was the attendant on the Blessed One.
And the eighty thousand overseers over those townships went to the place where
the venerable Sâgata was. And when they were come there they spake thus to the
venerable Sâgata:
The eighty thousand overseers over the townships are come here, Sir, to visit
the Blessed One. It were well, Sir, that we should be granted an audience of the
Blessed One.'
Then do you, Sirs, stay here yet a moment, while I let the Blessed One know.'
p. 3
5. Then the venerable Sâgata disappeared down the steps 1 from before the very
eyes of the eighty thousand overseers over those townships, and appeared before
the Blessed One, and spake to the Blessed One, and said:
'Lord, the eighty thousand overseers over the townships are come here to visit
the Blessed One. Let the Blessed One do as seemeth to him fit.'
Do thou then, Sâgata, make a seat ready in the shade of the house 2.'
6. 'Even so, Lord!' said the venerable Sâgata, in assent, to the Blessed One.
And taking a chair, he disappeared from before the Blessed One, and reappeared
up the steps before the very eyes of those eighty thousand overseers over those
townships, and made ready a seat in the shade of the house.
And the Blessed One came out of the house and sat down on the seat made ready in
the shade thereof.
7. Then those eighty thousand overseers over the townships went up to the place
where the Blessed One was. And when they had come there they bowed down before
the Blessed One and took their seats on one side. But those eighty thousand
overseers over the townships paid more respect in their hearts to the venerable
Sâgata than to the Blessed One 3.
And the Blessed One perceived by his mind the thoughts of the minds of those
eighty thousand
p. 4.
overseers over the townships; and he addressed the venerable Sâgata, and said:
'Show them now, Sâgata, a still greater wonder, beyond the power of men.'
'Even so, Lord!' said the venerable Sâgata, in assent, to the Blessed One. And
rising up into the air he walked, and stood, and sat, and lay down, and gave
forth smoke and fire, and disappeared in the sky.
8. Then the venerable Sâgata, when he had shown in the open sky wonders of
various kinds beyond the power of men, fell down with his head at the feet of
the Blessed One, and said to the Blessed One:
My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord,
is the Blessed One; and I am the disciple.'
Then those eighty thousand overseers over the townships thinking, 'Wonderful is
it, most marvellous! If even the pupil be so mighty and so powerful, how much
more then the master!' paid more respect in their hearts to the Blessed One than
to the venerable Sâgata.
9. Then the Blessed One perceived by his mind the thoughts of the minds of those
eighty thousand overseers over the townships, and held to them a discourse in
due order; that is to say, he spake to them of giving, of righteousness, of
heaven, of the danger, the worthlessness, the depravity of lusts, and of the
advantages of renunciation. And when the Blessed One perceived that they had
become pliant, softened, unprejudiced, upraised and believing in heart, then he
proclaimed that which is the special doctrine of the Buddhas; (that is to say),
Suffering, its Origin, its Cessation, and the Path.
p. 5
Just as a clean cloth, from which all stain has been washed away, would readily
take the dye, just even so did those eighty thousand overseers over the
townships obtain, even while sitting there, the pure and spotless Eye of the
Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that
is inherent also the necessity of dissolution.
10. And having seen the Truth, having mastered the Truth, having understood the
Truth, having penetrated the Truth, having overcome uncertainty, having
dispelled all doubts, having gained full knowledge, dependent on nobody else for
the knowledge of the doctrine of the Teacher, they said to the Blessed One:
'Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had
been overturned, or should reveal what had been hidden, or should point out the
way to one who had lost his way, or should bring a lamp into the darkness, in
order that those who had eyes might see visible things, thus has the Blessed One
preached the doctrine in many ways. We take our refuge, Lord, in the Blessed
One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One
receive us from this day forth while our life lasts as his disciples who have
taken their refuge in Him.'
11. And Sona Kolivisa thought: As I understand the Dhamma proclaimed by the
Blessed One, it is not easy to a person living as a layman to lead a wholly
perfect and pure and altogether consummate 1 life of holiness. What if I were to
cut off my hair and beard, and to put on yellow robes, and give up the world,
and go forth into the houseless state.'
p. 6
And those eighty thousand overseers over the townships, having expressed their
joy and delight at the words of the Blessed One, rose from their seats,
respectfully saluted the Blessed One, and passing round him with their right
sides towards him, went away.
12. And Sona Kolivisa, soon after those eighty thousand overseers over the
townships had departed, went to the place where the Blessed One was. And when he
had come there he bowed down before the Blessed One and took his seat on one
side. Sitting on one side Sona Kolivisa said to the Blessed One: 'As I
understand the Dhamma proclaimed by the Blessed One (&c., as in § 11, down to:)
and go forth into the houseless state. I desire, Lord, to cut off my hair and
beard, and to put on yellow robes, and to give up the world, and to go forth
into the houseless state. May the Blessed One, Lord, ordain me.'
Thus Sona Kolivisa received from the Blessed One the pabbaggâ and upasampadâ
ordinations. And the venerable Sona, soon after his upasampadâ, dwelt in the
Sîtavana grove.
13. As he, with eager determination, was walking up and down there, his feet
were injured, and the place in which he walked became covered with blood, like a
slaughter-house for oxen. Then in the mind of the venerable Sona, who had gone
apart and was plunged in meditation, there sprung up this thought:
'Though I have become one of those disciples of the Blessed One who live in the
exercise of strenuous determination, yet my heart has not been set free from the
Âsavas through absence of craving. And there is much wealth laid up for me at
home. It is possible both to enjoy that wealth, and to do good
p. 7
deeds. Let me now, then, returning to the lower state 1, enjoy my wealth and do
good deeds.'
14. Now the Blessed One perceived in his mind the thought of the heart of the
venerable Sona; and as quickly as a strong man can stretch forth his arm, or can
draw it back again when it has been stretched forth, he disappeared from the
hill of the Vulture's Peak, and appeared in the Sîtavana grove. And the Blessed
One, as he was passing through the sleeping-places (of the Bhikkhus), came up,
with a multitude of Bhikkhus, to the place where the venerable Sona had walked
up and down.
When the Blessed One saw that the place where the venerable Sona had walked up
and down was covered with blood, he addressed the Bhikkhus, and said: 'Whose
walking-place 2 is this, O Bhikkhus, which is covered with blood, like a
slaughter-house for oxen?'
'As the venerable Sona, Lord, was walking up and down here with eager
determination, his feet were injured; and so this place has become covered with
blood, like a slaughter-house for oxen.'
15. Then the Blessed One went on to the house in which the venerable Sona was
living, and sat down there on a seat made ready for him. And the venerable Sona
bowed down before the Blessed
p. 8
[paragraph continues] One, and took his seat on one side. And when he was thus
seated, the Blessed One addressed the venerable Soma, and said: 'Is it not true,
Sona, that in your mind, when you had gone apart and were plunged in meditation,
there sprung up this thought: "Though I have become (&c., as in § 13, down to
the end)?"'
'Even so, Lord!'
'Now what think you, Sona,--you were skilled, were you not, when you formerly
lived in the world, in the music of the lute?'
'That was so, Lord!'
'Now what think you, Sona,--when the strings of your lute 1 were too much
stretched, had your lute then any sound, was it in a fit state to be played
upon?'
'Not so, Lord!'
16. 'Now what think you, Sona,--when the strings of your lute were too loose,
had your lute then any sound 2, was it in a fit state to be played upon?' 'Not
so, Lord!'
Now what think you, Sona,--when the strings of your lute were neither too much
stretched nor too loose, but fixed in even proportion, had your lute sound then,
was it then in a fit state to be played upon?'
Yes, Lord!'
'And just so, Sona, does too eager a determination conduce to
self-righteousness, and too weak a determination
p. 9
to sloth. [17.] Do thou, therefore, O Sona, be steadfast in evenness of
determination, press through to harmony of your mental powers. Let that be the
object of your thought 1!'
Even so, Lord!' said the venerable Sona, and hearkened to the word of the
Blessed One.
And when the Blessed One had exhorted the venerable Sona with this exhortation,
then, as quickly as a strong man can stretch forth his arm, or can draw it back
again when it has been stretched forth, he vanished from the presence of the
venerable Sona in the Sîtavana grove, and reappeared on the hill of the
Vulture's Peak.
18. Thenceforward the venerable Sona was stead-fast in evenness of
determination, he pressed through to harmony of his mental powers, that did he
take as the object of his thought. And the venerable Sona remaining alone and
separate, earnest, zealous, and resolved, attained ere long to that supreme goal
of the higher life for the sake of which noble youths go out from all and every
household gain and comfort to become houseless wanderers--yea, that supreme goal
did he, by himself, and while yet in this visible world, bring himself to the
knowledge of, and continue to realise, and to see face to face! And he became
conscious that rebirth was at an end, that the higher life had been fulfilled,
that all that should be done had been accomplished, and that after this present
life there would be no beyond!
p. 10
So the venerable Sona became yet another among the Arahats.
19. Now when the venerable Sona had attained to Arahatship there occurred to him
the thought: 'Let me now make known my Insight in the presence of the Blessed
One 1!'
Then the venerable Sona went to the place where the Blessed One was, and bowed
down before the Blessed One, and took his seat on one side. And when he was thus
seated, the venerable Sona said to the Blessed One:
20. 'Whatsoever Bhikkhu, Lord, is an Arahat whose Âsavas are rooted out, who has
lived the life, who has accomplished the task, who has laid aside every burden,
who has gained the end he had in view, who has quite broken the fetter of a
craving for (future) existence, who is completely set free by insight, six
things doth he reach up unto 2--unto renunciation, unto the love of solitude,
unto kindness of heart, unto the destruction of craving, unto the destruction of
thirst, unto the getting free from delusions.
21. 'Now it may be, Lord, that it might occur, regarding this matter, to some
brother, thus: "For the sake of faith merely 3 hath this brother attained
p. 11
unto renunciation." But not thus, Lord, should this matter be regarded. For the
Bhikkhu in whom the Âsavas are rooted out, who has lived the life, who has
accomplished the task, he looks not upon himself as one who has anything yet to
do, or to gather up, of (the fruit of his past) labour; but he attaineth to
renunciation by the destruction of lust, by the very condition of the absence of
lust; he attaineth to renunciation by the destruction of ill-will, by the very
condition of the absence of ill-will; he attaineth to renunciation by the
destruction of delusions, by the very condition of the absence of delusions.
22. 'Now it may, be, Lord, that it might occur, regarding this matter, to some
brother, thus: "Seeking after gain, hospitality, and fame bath this brother
attained to the love of solitude." But not thus (&c., as in § 21, down to the
end, substituting "love of solitude" for "renunciation").
23. 'Now it may be, Lord, that it might occur, regarding this matter, to some
brother, thus: "Returning, verily, to the dependence upon works, as if that were
the true essence (of spiritual welfare), hath this brother attained to kindness
of heart." But not thus (&c., as in § 21, down to the end, substituting
"kindness of heart" for "renunciation").
24. 'He attaineth to the destruction of craving by the destruction of lust (&c.,
as in § 21, down to the end, substituting "absence of craving" for
"renunciation"). He attaineth to the absence of thirst (&c., as in § 21). He
attaineth to the absence of delusions (&c., as in § 21, down to the end).
25. 'When a Bhikkhu, Lord, has thus become fully emancipated in heart, even
though many objects
p. 12
visible to the sight should enter the path of his eye 1, yet they take not
possession of his mind: undefiled is his mind, firm, immovable; and he sees into
the (manner which that impression) passes away 2--even though many objects
audible to the ear, smellable to the nostrils, tastable to the tongue, feelable
by the body, sensible to the intellect should enter the path of the ear, the
nose, the tongue, the skin, the intellect, yet they take not possession of his
mind: undefiled is his mind, firm, immovable, and he sees into the (manner in
which that impression) passes away.
26. 'Just, Lord, as if there be a mountain of rock, undivided, solid, one mass,
and much wind and rain should fall upon it from the direction of the East, or of
the West, or of the North, or of the South, yet they would not make it shake, or
tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully
emancipated in heart (&c., as in § 25, down to the end).
27. 'He who has attained to renunciation, to solitude of heart, who has attained
to kindness, and to the rooting out of craving,
'He who has attained to the rooting out of thirst, to the absence of delusions
from the mind, he sees the source of sensations, his mind is quite set free.
'To such a Bhikkhu, so emancipated, and with calmness in his heart, there is no
gathering up of what is done, nothing to be done still remains.
'As a rock, all of one mass, is not shaken by
p. 13
the breezes 1, just so never can shapes and tastes, and sounds, and smells, and
touch--the whole of them
Things wished for, things unwished--make tremble such a one. Firm is his mind,
set free. He sees into the end thereof.'
28. And the Blessed One addressed the Bhikkhus, and said: 'Thus, brethren, do
young men of worth make their insight known. The truth is spoken, and the self
is not obtruded. But herein some foolish ones, methinks, make known their
insight to be a thing ridiculous, and they, thereafter, fall into defeat!'
29. Then the Blessed One said to the venerable Sona, 'You, Sona, have been
delicately nurtured. I enjoin upon you, Sona, the use of shoes with one lining
2.'
I have gone out from the world, Lord, into the houseless state, abandoning
eighty cart-loads of gold 3, and a retinue of seven elephants 4. It will be said
against me for this matter: "Sona Kolivisa went out from the world into the
houseless state, abandoning eighty cart-loads of gold, and a retinue of seven
elephants; but the very same man now accustoms himself to the use of shoes with
a lining
p. 14
to them." [30.] If the Blessed One will enjoin their use upon the Order of
Bhikkhus, I will also use them. If the Blessed One will not enjoin their use
upon the Order of Bhikkhus, neither will I use them.'
Then the Blessed One, on that occasion, having delivered a religious discourse,
thus addressed the Bhikkhus:
'I enjoin upon you, O Bhikkhus, the use of shoes with one lining to them. Doubly
lined shoes, Bhikkhus, are not to be worn, nor trebly lined ones, nor shoes with
many linings 1. Whosoever shall wear such, is guilty of a dukkata offence.'
Footnotes
1:1 Gâma, which should be understood in the sense of parishes, not of villages.
1:2 This Sona is the reputed author of one of the Theragâthâs. It is interesting
to notice that Kampâ, the capital of Aṅga, is here included under Magadha.
Compare Aṅga-magadhesu in Mahâvagga I, 29, and the beginning sentences of the
Sonadanda Sutta (Digha Nikâya), in which it is said that the revenues of the
town of Kampâ had been bestowed by king Bimbisâra on the Brâhmana Sonadanda.
3:1 Pâtikâya nimuggitvâ ’ti sopânassa hetthâ addhakandapâsânena nimuggitvâ
(Comm.).
3:2 Vihârapakkhâyâyan ti vihârapakkante khâyâyam.
3:3 Samannâharantiti pasâdavasena punappunam manasikaronti (Buddhaghosa).
5:1 Saṅkhalikhita. See Boehtlingk-Roth s.v. Likhita.
7:1 That is to say, the state of a layman (Hînây’ âvattitvâ).
7:2 Kaṅkama, for which there is no real equivalent in English. In speaking of
later periods the word 'cloister' is sometimes a correct rendering, for the
places in which the recluses walked up and down, thinking, were then in some
cases paved and even roofed. The Chinese pilgrim I-tsing has a description of
such a stone kaṅkama, which he saw at the great monastery at Nâlanda (Indian
Antiquary, X, 192). In this passage it only means a narrow, open, space of
ground, levelled and cleared for the purpose.
8:1 Vînâ. On the construction of the ancient Indian lute, see Milinda Pañha (p.
53, ed. Trenckner), where all the various parts are mentioned. Compare also the
Guttila Gâtaka (No. 243, ed. Fausböll).
8:2 There is a misprint here in the text, savaratî for saravati.
9:1 Buddhaghosa says: Tattha ka nimittam ganhâhîti: tasmim samathe sati yena
âdâse mukhabimben’ eva nimittena uppaggitabbam, tam samatha-nimittam
vipassanâ-nimittam magga-nimittam phala-nimittañ ka ganhâhi nipattetîti (?
nipphâdehîti, nibbattehîti) attho.
10:1 It is often represented in the Pâli Pi.itakas to have been a customary
thing for any one who thought he had attained to Arahatship to deliver a
discourse in the presence of Gotama, as a kind of proof, or test, of his
emancipation; and to receive the decision of Gotama thereupon. Buddhaghosa says:
Aññam vyâkareyyan ti: arahâ ahan ti gânâpeyyam. Compare Gâtaka I, 140; II, 333.
10:2 Adhimutto hotîti: pativigghitvâ pakkakkham katvâ thito hoti (B.).
10:3 Kevalam saddhâmattakan ti: pativedha-rahitam kevalam pativedha-paññâya
asammissam saddhâmattakam (B.). On the lower position here assigned to faith,
compare Mahâ-parinibbâna Sutta VI, 9.
12:1 Kakkhussa âpâtham âgakkhanti; that is, should come within reach of his
vision.
12:2 Vayañ k’ assânupassatîti: tassa kittassa uppâdam pi vayam pi passati B.).
13:1 This half sloka recurs in Dhammapada, verse 81.
13:2 Ekapalâsikan ti eka-patalam (B.).
13:3 Asîti-sakata-vâhe hiraññam (so correct the misprint in the text).
Buddhaghosa says: ettha dve sakatabhârâ eko vâho ’ti veditabbo; but compare Rh.
D., 'Ancient Coins and Measures,' &c., p. 18, § 32, and p. 14, § 23. Vâha occurs
also in the Mahâvamsa, p. 22.
13:4 Sattahatthikañ ka anîkan ti: ettha kha hatthiniyo eko ka hatthîti, idam
ekam anîkam, îdisani satta anîkâni sattahatthikam nâma (B.).
14:1 Dvi-gunâ ’ti dvi-patalâ. Ti-gunâ ’ti ti-patalâ. Ganamganûpâhanâ ’ti
katu-patalato patthâya vukkati (B.).
MAHÂVAGGA.
FIFTH KHANDHAKA.
(RULES FOR FOOT-CLOTHING, SEATS, VEHICLES, ETC.)
1.
1. At that time the blessed Buddha dwelt at Râgagaha at the Vulture's Peak.
Now at that time Seniya Bimbisâra, the king of Magadha, held rule and sovranty
over eighty thousand townships 1. And at that time there was at Kampâ a Setthi's
son named Sona Kolivisa 2, delicately nurtured, on the soles of whose feet hair
had grown.
Now when Seniya Bimbisâra, the king of Magadha, was holding an assembly of the
eighty thousand overseers over those townships, he sent a message to Sona
Kolivisa on some matter of business, saying, 'Let Sona come hither. I desire
Sona's presence!'
2. Then spake the parents of Sona Kolivisa to him thus: 'The king, dear Sona,
wishes to see thy feet. But stretch not out thy feet, dear Sona, towards the
p. 2
king. Take thy seat cross-legged before the king, that the king may see thy feet
as thou sittest there.' And they carried Sona Kolivisa in a palankeen (to
Râgagaha).
And Sona Kolivisa went to the place where Seniya Bimbisâra, the king of Magadha,
was. And when he had come there, and had bowed down before Seniya Bimbisâra, the
king of Magadha, he took his seat cross-legged before the king. And Seniya
Bimbisâra, the king of Magadha, saw that hair had grown on the soles of the feet
of Sona Kolivisa.
3. Now after Seniya Bimbisâra, the king of Magadha, had instructed the eighty
thousand overseers over those townships in the things of this world he exhorted
them, saying, 'Ye have now received from me instruction in the things of this
world. Go now, and wait upon the Blessed One. The Blessed One himself shall
instruct you in the things of eternity.'
Then the eighty thousand overseers over those townships went on to the Vulture's
Peak.
4. Now at that time the venerable Sâgata was the attendant on the Blessed One.
And the eighty thousand overseers over those townships went to the place where
the venerable Sâgata was. And when they were come there they spake thus to the
venerable Sâgata:
The eighty thousand overseers over the townships are come here, Sir, to visit
the Blessed One. It were well, Sir, that we should be granted an audience of the
Blessed One.'
Then do you, Sirs, stay here yet a moment, while I let the Blessed One know.'
p. 3
5. Then the venerable Sâgata disappeared down the steps 1 from before the very
eyes of the eighty thousand overseers over those townships, and appeared before
the Blessed One, and spake to the Blessed One, and said:
'Lord, the eighty thousand overseers over the townships are come here to visit
the Blessed One. Let the Blessed One do as seemeth to him fit.'
Do thou then, Sâgata, make a seat ready in the shade of the house 2.'
6. 'Even so, Lord!' said the venerable Sâgata, in assent, to the Blessed One.
And taking a chair, he disappeared from before the Blessed One, and reappeared
up the steps before the very eyes of those eighty thousand overseers over those
townships, and made ready a seat in the shade of the house.
And the Blessed One came out of the house and sat down on the seat made ready in
the shade thereof.
7. Then those eighty thousand overseers over the townships went up to the place
where the Blessed One was. And when they had come there they bowed down before
the Blessed One and took their seats on one side. But those eighty thousand
overseers over the townships paid more respect in their hearts to the venerable
Sâgata than to the Blessed One 3.
And the Blessed One perceived by his mind the thoughts of the minds of those
eighty thousand
p. 4.
overseers over the townships; and he addressed the venerable Sâgata, and said:
'Show them now, Sâgata, a still greater wonder, beyond the power of men.'
'Even so, Lord!' said the venerable Sâgata, in assent, to the Blessed One. And
rising up into the air he walked, and stood, and sat, and lay down, and gave
forth smoke and fire, and disappeared in the sky.
8. Then the venerable Sâgata, when he had shown in the open sky wonders of
various kinds beyond the power of men, fell down with his head at the feet of
the Blessed One, and said to the Blessed One:
My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord,
is the Blessed One; and I am the disciple.'
Then those eighty thousand overseers over the townships thinking, 'Wonderful is
it, most marvellous! If even the pupil be so mighty and so powerful, how much
more then the master!' paid more respect in their hearts to the Blessed One than
to the venerable Sâgata.
9. Then the Blessed One perceived by his mind the thoughts of the minds of those
eighty thousand overseers over the townships, and held to them a discourse in
due order; that is to say, he spake to them of giving, of righteousness, of
heaven, of the danger, the worthlessness, the depravity of lusts, and of the
advantages of renunciation. And when the Blessed One perceived that they had
become pliant, softened, unprejudiced, upraised and believing in heart, then he
proclaimed that which is the special doctrine of the Buddhas; (that is to say),
Suffering, its Origin, its Cessation, and the Path.
p. 5
Just as a clean cloth, from which all stain has been washed away, would readily
take the dye, just even so did those eighty thousand overseers over the
townships obtain, even while sitting there, the pure and spotless Eye of the
Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that
is inherent also the necessity of dissolution.
10. And having seen the Truth, having mastered the Truth, having understood the
Truth, having penetrated the Truth, having overcome uncertainty, having
dispelled all doubts, having gained full knowledge, dependent on nobody else for
the knowledge of the doctrine of the Teacher, they said to the Blessed One:
'Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had
been overturned, or should reveal what had been hidden, or should point out the
way to one who had lost his way, or should bring a lamp into the darkness, in
order that those who had eyes might see visible things, thus has the Blessed One
preached the doctrine in many ways. We take our refuge, Lord, in the Blessed
One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One
receive us from this day forth while our life lasts as his disciples who have
taken their refuge in Him.'
11. And Sona Kolivisa thought: As I understand the Dhamma proclaimed by the
Blessed One, it is not easy to a person living as a layman to lead a wholly
perfect and pure and altogether consummate 1 life of holiness. What if I were to
cut off my hair and beard, and to put on yellow robes, and give up the world,
and go forth into the houseless state.'
p. 6
And those eighty thousand overseers over the townships, having expressed their
joy and delight at the words of the Blessed One, rose from their seats,
respectfully saluted the Blessed One, and passing round him with their right
sides towards him, went away.
12. And Sona Kolivisa, soon after those eighty thousand overseers over the
townships had departed, went to the place where the Blessed One was. And when he
had come there he bowed down before the Blessed One and took his seat on one
side. Sitting on one side Sona Kolivisa said to the Blessed One: 'As I
understand the Dhamma proclaimed by the Blessed One (&c., as in § 11, down to:)
and go forth into the houseless state. I desire, Lord, to cut off my hair and
beard, and to put on yellow robes, and to give up the world, and to go forth
into the houseless state. May the Blessed One, Lord, ordain me.'
Thus Sona Kolivisa received from the Blessed One the pabbaggâ and upasampadâ
ordinations. And the venerable Sona, soon after his upasampadâ, dwelt in the
Sîtavana grove.
13. As he, with eager determination, was walking up and down there, his feet
were injured, and the place in which he walked became covered with blood, like a
slaughter-house for oxen. Then in the mind of the venerable Sona, who had gone
apart and was plunged in meditation, there sprung up this thought:
'Though I have become one of those disciples of the Blessed One who live in the
exercise of strenuous determination, yet my heart has not been set free from the
Âsavas through absence of craving. And there is much wealth laid up for me at
home. It is possible both to enjoy that wealth, and to do good
p. 7
deeds. Let me now, then, returning to the lower state 1, enjoy my wealth and do
good deeds.'
14. Now the Blessed One perceived in his mind the thought of the heart of the
venerable Sona; and as quickly as a strong man can stretch forth his arm, or can
draw it back again when it has been stretched forth, he disappeared from the
hill of the Vulture's Peak, and appeared in the Sîtavana grove. And the Blessed
One, as he was passing through the sleeping-places (of the Bhikkhus), came up,
with a multitude of Bhikkhus, to the place where the venerable Sona had walked
up and down.
When the Blessed One saw that the place where the venerable Sona had walked up
and down was covered with blood, he addressed the Bhikkhus, and said: 'Whose
walking-place 2 is this, O Bhikkhus, which is covered with blood, like a
slaughter-house for oxen?'
'As the venerable Sona, Lord, was walking up and down here with eager
determination, his feet were injured; and so this place has become covered with
blood, like a slaughter-house for oxen.'
15. Then the Blessed One went on to the house in which the venerable Sona was
living, and sat down there on a seat made ready for him. And the venerable Sona
bowed down before the Blessed
p. 8
[paragraph continues] One, and took his seat on one side. And when he was thus
seated, the Blessed One addressed the venerable Soma, and said: 'Is it not true,
Sona, that in your mind, when you had gone apart and were plunged in meditation,
there sprung up this thought: "Though I have become (&c., as in § 13, down to
the end)?"'
'Even so, Lord!'
'Now what think you, Sona,--you were skilled, were you not, when you formerly
lived in the world, in the music of the lute?'
'That was so, Lord!'
'Now what think you, Sona,--when the strings of your lute 1 were too much
stretched, had your lute then any sound, was it in a fit state to be played
upon?'
'Not so, Lord!'
16. 'Now what think you, Sona,--when the strings of your lute were too loose,
had your lute then any sound 2, was it in a fit state to be played upon?' 'Not
so, Lord!'
Now what think you, Sona,--when the strings of your lute were neither too much
stretched nor too loose, but fixed in even proportion, had your lute sound then,
was it then in a fit state to be played upon?'
Yes, Lord!'
'And just so, Sona, does too eager a determination conduce to
self-righteousness, and too weak a determination
p. 9
to sloth. [17.] Do thou, therefore, O Sona, be steadfast in evenness of
determination, press through to harmony of your mental powers. Let that be the
object of your thought 1!'
Even so, Lord!' said the venerable Sona, and hearkened to the word of the
Blessed One.
And when the Blessed One had exhorted the venerable Sona with this exhortation,
then, as quickly as a strong man can stretch forth his arm, or can draw it back
again when it has been stretched forth, he vanished from the presence of the
venerable Sona in the Sîtavana grove, and reappeared on the hill of the
Vulture's Peak.
18. Thenceforward the venerable Sona was stead-fast in evenness of
determination, he pressed through to harmony of his mental powers, that did he
take as the object of his thought. And the venerable Sona remaining alone and
separate, earnest, zealous, and resolved, attained ere long to that supreme goal
of the higher life for the sake of which noble youths go out from all and every
household gain and comfort to become houseless wanderers--yea, that supreme goal
did he, by himself, and while yet in this visible world, bring himself to the
knowledge of, and continue to realise, and to see face to face! And he became
conscious that rebirth was at an end, that the higher life had been fulfilled,
that all that should be done had been accomplished, and that after this present
life there would be no beyond!
p. 10
So the venerable Sona became yet another among the Arahats.
19. Now when the venerable Sona had attained to Arahatship there occurred to him
the thought: 'Let me now make known my Insight in the presence of the Blessed
One 1!'
Then the venerable Sona went to the place where the Blessed One was, and bowed
down before the Blessed One, and took his seat on one side. And when he was thus
seated, the venerable Sona said to the Blessed One:
20. 'Whatsoever Bhikkhu, Lord, is an Arahat whose Âsavas are rooted out, who has
lived the life, who has accomplished the task, who has laid aside every burden,
who has gained the end he had in view, who has quite broken the fetter of a
craving for (future) existence, who is completely set free by insight, six
things doth he reach up unto 2--unto renunciation, unto the love of solitude,
unto kindness of heart, unto the destruction of craving, unto the destruction of
thirst, unto the getting free from delusions.
21. 'Now it may be, Lord, that it might occur, regarding this matter, to some
brother, thus: "For the sake of faith merely 3 hath this brother attained
p. 11
unto renunciation." But not thus, Lord, should this matter be regarded. For the
Bhikkhu in whom the Âsavas are rooted out, who has lived the life, who has
accomplished the task, he looks not upon himself as one who has anything yet to
do, or to gather up, of (the fruit of his past) labour; but he attaineth to
renunciation by the destruction of lust, by the very condition of the absence of
lust; he attaineth to renunciation by the destruction of ill-will, by the very
condition of the absence of ill-will; he attaineth to renunciation by the
destruction of delusions, by the very condition of the absence of delusions.
22. 'Now it may, be, Lord, that it might occur, regarding this matter, to some
brother, thus: "Seeking after gain, hospitality, and fame bath this brother
attained to the love of solitude." But not thus (&c., as in § 21, down to the
end, substituting "love of solitude" for "renunciation").
23. 'Now it may be, Lord, that it might occur, regarding this matter, to some
brother, thus: "Returning, verily, to the dependence upon works, as if that were
the true essence (of spiritual welfare), hath this brother attained to kindness
of heart." But not thus (&c., as in § 21, down to the end, substituting
"kindness of heart" for "renunciation").
24. 'He attaineth to the destruction of craving by the destruction of lust (&c.,
as in § 21, down to the end, substituting "absence of craving" for
"renunciation"). He attaineth to the absence of thirst (&c., as in § 21). He
attaineth to the absence of delusions (&c., as in § 21, down to the end).
25. 'When a Bhikkhu, Lord, has thus become fully emancipated in heart, even
though many objects
p. 12
visible to the sight should enter the path of his eye 1, yet they take not
possession of his mind: undefiled is his mind, firm, immovable; and he sees into
the (manner which that impression) passes away 2--even though many objects
audible to the ear, smellable to the nostrils, tastable to the tongue, feelable
by the body, sensible to the intellect should enter the path of the ear, the
nose, the tongue, the skin, the intellect, yet they take not possession of his
mind: undefiled is his mind, firm, immovable, and he sees into the (manner in
which that impression) passes away.
26. 'Just, Lord, as if there be a mountain of rock, undivided, solid, one mass,
and much wind and rain should fall upon it from the direction of the East, or of
the West, or of the North, or of the South, yet they would not make it shake, or
tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully
emancipated in heart (&c., as in § 25, down to the end).
27. 'He who has attained to renunciation, to solitude of heart, who has attained
to kindness, and to the rooting out of craving,
'He who has attained to the rooting out of thirst, to the absence of delusions
from the mind, he sees the source of sensations, his mind is quite set free.
'To such a Bhikkhu, so emancipated, and with calmness in his heart, there is no
gathering up of what is done, nothing to be done still remains.
'As a rock, all of one mass, is not shaken by
p. 13
the breezes 1, just so never can shapes and tastes, and sounds, and smells, and
touch--the whole of them
Things wished for, things unwished--make tremble such a one. Firm is his mind,
set free. He sees into the end thereof.'
28. And the Blessed One addressed the Bhikkhus, and said: 'Thus, brethren, do
young men of worth make their insight known. The truth is spoken, and the self
is not obtruded. But herein some foolish ones, methinks, make known their
insight to be a thing ridiculous, and they, thereafter, fall into defeat!'
29. Then the Blessed One said to the venerable Sona, 'You, Sona, have been
delicately nurtured. I enjoin upon you, Sona, the use of shoes with one lining
2.'
I have gone out from the world, Lord, into the houseless state, abandoning
eighty cart-loads of gold 3, and a retinue of seven elephants 4. It will be said
against me for this matter: "Sona Kolivisa went out from the world into the
houseless state, abandoning eighty cart-loads of gold, and a retinue of seven
elephants; but the very same man now accustoms himself to the use of shoes with
a lining
p. 14
to them." [30.] If the Blessed One will enjoin their use upon the Order of
Bhikkhus, I will also use them. If the Blessed One will not enjoin their use
upon the Order of Bhikkhus, neither will I use them.'
Then the Blessed One, on that occasion, having delivered a religious discourse,
thus addressed the Bhikkhus:
'I enjoin upon you, O Bhikkhus, the use of shoes with one lining to them. Doubly
lined shoes, Bhikkhus, are not to be worn, nor trebly lined ones, nor shoes with
many linings 1. Whosoever shall wear such, is guilty of a dukkata offence.'
Footnotes
1:1 Gâma, which should be understood in the sense of parishes, not of villages.
1:2 This Sona is the reputed author of one of the Theragâthâs. It is interesting
to notice that Kampâ, the capital of Aṅga, is here included under Magadha.
Compare Aṅga-magadhesu in Mahâvagga I, 29, and the beginning sentences of the
Sonadanda Sutta (Digha Nikâya), in which it is said that the revenues of the
town of Kampâ had been bestowed by king Bimbisâra on the Brâhmana Sonadanda.
3:1 Pâtikâya nimuggitvâ ’ti sopânassa hetthâ addhakandapâsânena nimuggitvâ
(Comm.).
3:2 Vihârapakkhâyâyan ti vihârapakkante khâyâyam.
3:3 Samannâharantiti pasâdavasena punappunam manasikaronti (Buddhaghosa).
5:1 Saṅkhalikhita. See Boehtlingk-Roth s.v. Likhita.
7:1 That is to say, the state of a layman (Hînây’ âvattitvâ).
7:2 Kaṅkama, for which there is no real equivalent in English. In speaking of
later periods the word 'cloister' is sometimes a correct rendering, for the
places in which the recluses walked up and down, thinking, were then in some
cases paved and even roofed. The Chinese pilgrim I-tsing has a description of
such a stone kaṅkama, which he saw at the great monastery at Nâlanda (Indian
Antiquary, X, 192). In this passage it only means a narrow, open, space of
ground, levelled and cleared for the purpose.
8:1 Vînâ. On the construction of the ancient Indian lute, see Milinda Pañha (p.
53, ed. Trenckner), where all the various parts are mentioned. Compare also the
Guttila Gâtaka (No. 243, ed. Fausböll).
8:2 There is a misprint here in the text, savaratî for saravati.
9:1 Buddhaghosa says: Tattha ka nimittam ganhâhîti: tasmim samathe sati yena
âdâse mukhabimben’ eva nimittena uppaggitabbam, tam samatha-nimittam
vipassanâ-nimittam magga-nimittam phala-nimittañ ka ganhâhi nipattetîti (?
nipphâdehîti, nibbattehîti) attho.
10:1 It is often represented in the Pâli Pi.itakas to have been a customary
thing for any one who thought he had attained to Arahatship to deliver a
discourse in the presence of Gotama, as a kind of proof, or test, of his
emancipation; and to receive the decision of Gotama thereupon. Buddhaghosa says:
Aññam vyâkareyyan ti: arahâ ahan ti gânâpeyyam. Compare Gâtaka I, 140; II, 333.
10:2 Adhimutto hotîti: pativigghitvâ pakkakkham katvâ thito hoti (B.).
10:3 Kevalam saddhâmattakan ti: pativedha-rahitam kevalam pativedha-paññâya
asammissam saddhâmattakam (B.). On the lower position here assigned to faith,
compare Mahâ-parinibbâna Sutta VI, 9.
12:1 Kakkhussa âpâtham âgakkhanti; that is, should come within reach of his
vision.
12:2 Vayañ k’ assânupassatîti: tassa kittassa uppâdam pi vayam pi passati B.).
13:1 This half sloka recurs in Dhammapada, verse 81.
13:2 Ekapalâsikan ti eka-patalam (B.).
13:3 Asîti-sakata-vâhe hiraññam (so correct the misprint in the text).
Buddhaghosa says: ettha dve sakatabhârâ eko vâho ’ti veditabbo; but compare Rh.
D., 'Ancient Coins and Measures,' &c., p. 18, § 32, and p. 14, § 23. Vâha occurs
also in the Mahâvamsa, p. 22.
13:4 Sattahatthikañ ka anîkan ti: ettha kha hatthiniyo eko ka hatthîti, idam
ekam anîkam, îdisani satta anîkâni sattahatthikam nâma (B.).
14:1 Dvi-gunâ ’ti dvi-patalâ. Ti-gunâ ’ti ti-patalâ. Ganamganûpâhanâ ’ti
katu-patalato patthâya vukkati (B.).
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