5.
A Bhikkhu, after the Kathina ceremony has been held, takes with him a robe not
ready, and goes away, &c. 5'
__________________
End of the section entitled Samâdâya-khakka 6.
Footnotes
160:5 As in chap. 4. For 'takes' read 'takes with him.' See the note at chap. 3.
160:6 'The six cases in which he takes a robe with him.'
Showing posts with label mahavagga. Show all posts
Showing posts with label mahavagga. Show all posts
Wednesday, March 23, 2011
Mahavagga - Seventh Khandhaka: Chapter 4
4.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe not ready,
and goes away. And when he has got beyond the boundary he thinks, "I will have
the robe made up here, and will never go back;" and he gets the robe made up,
&c. 3'
__________________
End of the section entitled Âdâya-khakka 4.
Footnotes
160:3 Six of the seven cases specified in chap. 2 (with the exception of the
first of the seven) are repeated here in the same words, with the only
difference that instead of 'takes a robe' it is said here 'takes a robe not
ready.' The first case is necessarily omitted, because it is essential to that
case, that the Bhikkhu going away takes with him a robe ready for wear.
160:4 'The six cases in which he takes a robe away.'
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe not ready,
and goes away. And when he has got beyond the boundary he thinks, "I will have
the robe made up here, and will never go back;" and he gets the robe made up,
&c. 3'
__________________
End of the section entitled Âdâya-khakka 4.
Footnotes
160:3 Six of the seven cases specified in chap. 2 (with the exception of the
first of the seven) are repeated here in the same words, with the only
difference that instead of 'takes a robe' it is said here 'takes a robe not
ready.' The first case is necessarily omitted, because it is essential to that
case, that the Bhikkhu going away takes with him a robe ready for wear.
160:4 'The six cases in which he takes a robe away.'
Mahavagga - Seventh Khandhaka: Chapter 3
3.
'A Bhikkhu, after the Kathina ceremony has been
p. 160
held, takes with him a robe ready for wear, and goes away, &c. 1'
__________________
End of the section entitled Samâdâya-sattaka 2.
Footnotes
160:1 This chapter is word for word identical with chap. 2: only instead of
'takes' (âdâya) read 'takes with him' (samâdâya). We cannot say what different
meaning these two words are intended to convey.
160:2 That is, 'the seven cases in which he takes a robe with him.'
'A Bhikkhu, after the Kathina ceremony has been
p. 160
held, takes with him a robe ready for wear, and goes away, &c. 1'
__________________
End of the section entitled Samâdâya-sattaka 2.
Footnotes
160:1 This chapter is word for word identical with chap. 2: only instead of
'takes' (âdâya) read 'takes with him' (samâdâya). We cannot say what different
meaning these two words are intended to convey.
160:2 That is, 'the seven cases in which he takes a robe with him.'
Mahavagga - Seventh Khandhaka: Chapter 2
1. 7. Now when, O Bhikkhus, is the Kathina (that is to say, the privileges
allowed after the Kathina ceremony) suspended?
p. 157
'There are, O Bhikkhus, these eight grounds 1 for the suspension of the Kathina
(privileges) 2--the ground depending on (the Bhikkhus) having gone away, on (his
robe being ready) finished, on his resolve (not to have it finished), on (his
robe) having been destroyed, on his having heard (of the general suspension of
the privileges of the whole Samgha), on the lapse of expectation (that a special
gift of a robe would be made to him), on his having gone beyond the boundary (of
the Samgha to whom the Kathina was given), on the common suspension (of the
Kathina privileges of the whole Samgha).
p. 158
2. 1. 'A Bhikkhu, after the Kathina ceremony has been held 1, takes a robe ready
for wear, and goes away, thinking, "I will come back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having
gone away.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away. And when he had got beyond the boundary he thinks, "I will have the robe
made up here, and will never go back." And he gets the robe made up.
'That Bhikkhu's Kathina privileges are suspended on the ground of his having a
robe ready for wear.
A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away.
And when he has got beyond the boundary he thinks, "I will neither have the robe
made up, nor will I go back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having so
decided.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away. And when he has got beyond the boundary he chinks, "I will have the robe
made up here, and will never go back." And he has the robe made up. And as the
robe is being made up for him, it is spoilt.
'That Bhikkhu's Kathina privileges are suspended on the ground of the robe being
so spoilt.
2. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, thinking, "I will come back." When he has got beyond the boundary he has
that robe made up. When his robe has thus been made up he bears the news, "The
Kathina, they say, has been suspended in that district 1."
p. 159
''That Bhikkhu's Kathina privileges are suspended on the ground of his having
heard that news.
A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away,
thinking, "I will come back." And when he has got beyond the boundary he has
that robe made up. And then, after it has been made up, he postpones his return
until the (general) suspension of privileges has taken place.
'That Bhikkhu's Kathina privileges are suspended on the ground of his being
beyond the boundary.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, thinking, "I will come back." And when he has got beyond the boundary he
has that robe made up. And then, when it has been made up, he postpones his
return until the very moment when the (general) suspension of privileges takes
place 1.
'That Bhikkhu's Kathina privileges are suspended on the ground of the common
suspension (of the privileges of the whole Samgha).'
__________________
End of the section entitled Âdâya-sattaka 2.
Footnotes
156:4 The new chapter should have begun here, and not with the next section as
printed in the text.
157:1 Mâtikâ ’ti mâtaro ganettiyo ’ti attho(B.). So also in VIII, 14.
157:2 The discussion of these eight grounds of the suspension of the five
Kathina privileges is closely connected with the description in the 13th chapter
of the two so-called Palibodhas. Palibodha seems to mean the continued existence
of a claim on the Bhikkhu's side to a share in the distribution of the Kathina.
Two conditions are necessary to the validity of this claim; the first touching
the Bhikkhu's domicile (âvâsa), the second the state of his wardrobe (kîvara).
He must remain within the boundary (sîmâ) of the Samgha to whom the Kathina has
been given; or if he has left it, then he must have the intention of returning,
the animus revertendi. And secondly, he must be in actual want of robes. If
either of these conditions fail, then the Bhikkhu is apalibodha in respect of
the âvâsa or the kîvara respectively. If he is apalibodha in both respects, then
there follows the suspension of the Kathina privileges, the kathin-uddhâra, or
kathin-ubbhâra, so far as he is concerned.
So the eight grounds of the suspension of the privileges referred to in our
present section (chap. 1. 7) either refer to the Bhikkhu's domicile or to the
state of his robes, or to ways in which his case falls within the general
suspension of privileges of the whole Samgha, Each of the eight cases is
explained in detail in the following sections, except the sixth ground, which is
specially treated of afterwards in chapters 8 and 9. See the note on the title
at the end of this chapter, and compare further our note on the first Nissaggiya
Pâkittiya.
158:1 Literally, 'whose Kathina has been spread out.'
159:1 In the table of contents (b. 266) sambhunâti is replaced by sambhoti.
Abhisambhuneyyam occurs in Burnouf's 'Lotus,' &c., p. 313.
159:2 That is, 'the seven cases in which he takes a robe away.' The eighth case
is explained below in chapters 8, 9.
allowed after the Kathina ceremony) suspended?
p. 157
'There are, O Bhikkhus, these eight grounds 1 for the suspension of the Kathina
(privileges) 2--the ground depending on (the Bhikkhus) having gone away, on (his
robe being ready) finished, on his resolve (not to have it finished), on (his
robe) having been destroyed, on his having heard (of the general suspension of
the privileges of the whole Samgha), on the lapse of expectation (that a special
gift of a robe would be made to him), on his having gone beyond the boundary (of
the Samgha to whom the Kathina was given), on the common suspension (of the
Kathina privileges of the whole Samgha).
p. 158
2. 1. 'A Bhikkhu, after the Kathina ceremony has been held 1, takes a robe ready
for wear, and goes away, thinking, "I will come back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having
gone away.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away. And when he had got beyond the boundary he thinks, "I will have the robe
made up here, and will never go back." And he gets the robe made up.
'That Bhikkhu's Kathina privileges are suspended on the ground of his having a
robe ready for wear.
A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away.
And when he has got beyond the boundary he thinks, "I will neither have the robe
made up, nor will I go back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having so
decided.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away. And when he has got beyond the boundary he chinks, "I will have the robe
made up here, and will never go back." And he has the robe made up. And as the
robe is being made up for him, it is spoilt.
'That Bhikkhu's Kathina privileges are suspended on the ground of the robe being
so spoilt.
2. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, thinking, "I will come back." When he has got beyond the boundary he has
that robe made up. When his robe has thus been made up he bears the news, "The
Kathina, they say, has been suspended in that district 1."
p. 159
''That Bhikkhu's Kathina privileges are suspended on the ground of his having
heard that news.
A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away,
thinking, "I will come back." And when he has got beyond the boundary he has
that robe made up. And then, after it has been made up, he postpones his return
until the (general) suspension of privileges has taken place.
'That Bhikkhu's Kathina privileges are suspended on the ground of his being
beyond the boundary.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, thinking, "I will come back." And when he has got beyond the boundary he
has that robe made up. And then, when it has been made up, he postpones his
return until the very moment when the (general) suspension of privileges takes
place 1.
'That Bhikkhu's Kathina privileges are suspended on the ground of the common
suspension (of the privileges of the whole Samgha).'
__________________
End of the section entitled Âdâya-sattaka 2.
Footnotes
156:4 The new chapter should have begun here, and not with the next section as
printed in the text.
157:1 Mâtikâ ’ti mâtaro ganettiyo ’ti attho(B.). So also in VIII, 14.
157:2 The discussion of these eight grounds of the suspension of the five
Kathina privileges is closely connected with the description in the 13th chapter
of the two so-called Palibodhas. Palibodha seems to mean the continued existence
of a claim on the Bhikkhu's side to a share in the distribution of the Kathina.
Two conditions are necessary to the validity of this claim; the first touching
the Bhikkhu's domicile (âvâsa), the second the state of his wardrobe (kîvara).
He must remain within the boundary (sîmâ) of the Samgha to whom the Kathina has
been given; or if he has left it, then he must have the intention of returning,
the animus revertendi. And secondly, he must be in actual want of robes. If
either of these conditions fail, then the Bhikkhu is apalibodha in respect of
the âvâsa or the kîvara respectively. If he is apalibodha in both respects, then
there follows the suspension of the Kathina privileges, the kathin-uddhâra, or
kathin-ubbhâra, so far as he is concerned.
So the eight grounds of the suspension of the privileges referred to in our
present section (chap. 1. 7) either refer to the Bhikkhu's domicile or to the
state of his robes, or to ways in which his case falls within the general
suspension of privileges of the whole Samgha, Each of the eight cases is
explained in detail in the following sections, except the sixth ground, which is
specially treated of afterwards in chapters 8 and 9. See the note on the title
at the end of this chapter, and compare further our note on the first Nissaggiya
Pâkittiya.
158:1 Literally, 'whose Kathina has been spread out.'
159:1 In the table of contents (b. 266) sambhunâti is replaced by sambhoti.
Abhisambhuneyyam occurs in Burnouf's 'Lotus,' &c., p. 313.
159:2 That is, 'the seven cases in which he takes a robe away.' The eighth case
is explained below in chapters 8, 9.
Mahavagga - Seventh Khandhaka: Chapter 1
SEVENTH KHANDHAKA.
(THE KATHINA CEREMONIES.)
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in the Getavana,
Anâthapindika's Grove. And at that time about thirty Pâtheyyaka Bhikkhus 1,
p. 147
who were all dwellers in the forest, all living on alms, all dressed in rags
from the dust heap, all having only three robes each, when they were on the way
to Sâvatthi to visit the Blessed One, at the time when the period for entering
upon Vassa was at hand, were unable to reach Sâvatthi in time to spend the Vassa
there, and stayed at Sâketa on the way for the Vassa. And they spent the period
of Vassa in discomfort, thinking, 'Our Blessed One is staying near us, six
leagues from here, and we are not able to visit the Blessed One.'
And when, after three months, those Bhikkhus had completed their Vassa
residence, and had held their Pavâranâ, they went on to the place where the
Blessed One was, at Sâvatthi, in the Getavana, Anâthapindika's Grove, while the
rain was falling, and the waters were gathering 1, and the swamps were forming,
and their robes were all drenched, and they were weary. And when they had
arrived, they saluted the Blessed One, and took their seats on one side.
2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have
just arrived. And the Blessed One said to those Bhikkhus 2:
Do things go well with you, O Bhikkhus? Do
p. 148
you get enough to support yourselves with? Have you kept Vassa well, in unity,
and in concord, and without quarrel, and have you not suffered from want of
food?'
'Things go well with us, Lord; we get enough to support ourselves with, Lord; we
have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have
not suffered from want of food. When we were on our way, Lord, about thirty
Pâtheyyaka Bhikkhus, to Sâvatthi to visit the Blessed One, we were unable to
reach Sâvatthi in time (&c., as in § 1, down to:). And when, after three months,
Lord, we had completed our Vassa residence, and had held our Pavâranâ, we have
made our way, while the rain was falling, and the waters were gathering, and the
swamps were forming; and our robes were all drenched; and we have become weary.'
3. Then the Blessed One in that connection, having delivered a religious
discourse, addressed the Bhikkhus, and said 1:
p. 149
'I prescribe, O Bhikkhus, that the Kathina ceremony shall be performed by
Bhikkhus when
p. 150
they have completed their Vassa. And five things are allowable to you, O
Bhikkhus, after the Kathina ceremony has been held--going for alms to the houses
of people who have not invited you 1, going
p. 151
for alms without wearing the usual set of three robes 1, going for alms in a
body of four or more 2, possessing as many robes as are wanted 3, and whatever
number of robes shall have come to hand, that shall belong to them (that is, to
the Bhikkhus entitled, by residence and otherwise, to share in the distribution
4).
'And thus, O Bhikkhus, is the Kathina to be dedicated.
4. 'Let a learned, competent Bhikkhu proclaim
p. 152
the following ñatti before the Samgha: "This Kathina-cloth has become the
property of the Samgha. If the Samgha is ready, let the Samgha hand over the
Kathina-cloth to such and such a Bhikkhu to spread out the Kathina. This is the
ñatti. Let the Samgha, reverend Sirs, hear me. This Kathina-cloth has become the
property of the Samgha. The Samgha hands it over to such and such a Bhikkhu to
spread out the Kathina. If the Samgha approves of the handing over of the
Kathina to such and such a Bhikkhu for spreading it out, let it remain silent.
The Samgha approves thereof. Therefore does it remain silent. Thus I understand
1."
5. 'Now thus, O Bhikkhus, has the Kathina ceremony been duly held; and thus has
it not been duly held 2.
p. 153
When, O Bhikkhus, has it not been duly held?'
The Kathina ceremony has not been duly held when the stuff has only been marked
(for the purposes of measurement) 1: when it has only been washed: when it has
only been calculated (to see how many robes it will make): when it has only been
cut out: when it has only been pieced together 2: when it has only been sewn in
lengths 3: when it has only been marked 4:when it has only been made strong (in
the seams) 5: when it has only
p. 154
been strengthened by a braid 1 or by a binding 2 along the back, or by being
doubled in parts 3: when it has only been put into the dye 4: when the decision
(by the presiding Bhikkhu, as to which robes he will take for himself) has been
made (but not been carried out 5): when there has been talk (about the merit
acquired by presenting the Samgha with cloth, and the donor has been induced
thereby to show his liberality 6): when the gift is only a temporary one 7: when
the ceremony has been postponed 8:
p. 155
when the ceremony has had to be abandoned (because it has lasted through the
night) 1: when the ceremony has fallen through (from other causes) 2: when (in
the formal choice by the presiding Bhikkhu) the upper robes have been left out,
or the under robes, or the waist-cloths: when any one of the five parts of the
robe have been omitted in the cutting out 3: when the ceremony has been presided
over by more than one Bhikkhu 4. And even when the Kathina ceremony has
(otherwise) been normally performed, if (the Samgha) ratifying the distribution,
be other than the (whole Samgha) dwelling within the boundary, then also the
Kathina ceremony has not been duly held 5.
'In these cases, O Bhikkhus, the Kathina ceremony has not been duly held.
6. 'And when, O Bhikkhus, has the Kathina ceremony been duly held?'
'When the robes have been made out of new
p. 156
cotton-cloth, or as good as new, or out of cloth 1, or out of (rags) taken from
the dust-heap 2, or out of odd bits picked up in the bazaar 3: when the decision
(by the presiding Bhikkhu as to which robes he will take for himself) has not
(merely) been made (but carried out): when there has been no talk about (the
merit acquired by offering a Kathina): when the gift is not merely a temporary
one: when the ceremony has not been postponed: when it has not been necessary to
abandon the ceremony: when the ceremony has not fallen through: when (in the
choice made by the presiding Bhikkhu) the upper robes have not been left out,
nor the under robes, nor the waist-cloths: when not one of the five parts of the
robe have been omitted in the cutting out: when (the ceremony has been presided
over) by one Bhikkhu. And also when, after the Kathina ceremony has been
(otherwise) normally performed, the ratification has been given by the (whole
Samgha) dwelling within the boundary.
'In these cases, O Bhikkhus, the Kathina ceremony has been duly held.'
Footnotes
146:1 Buddhaghosa says, Pâtheyya (the Berlin MS. reads Pâveyya) is the name of a
kingdom situated to the west of the Kosala country. This passage refers to
Bhikkhus who dwelt there. The Bhattavaggiya Theras (so the Berlin MS.; query
Satta-vaggiya), who were brothers of the Kosala king, sons of the same father,
are here alluded to.'
But with which of the many kingdoms 'to the west of the Kosala country' are we
to identify Pâtheyya? The word does not occur in the stock list, found in
different parts of the Pâli Pi.itakas, of the sixteen Mahâ-ganapadâ; that is to
say, Aṅga, Magadha, Kâsi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pañkâla,
Makkha, Sûrasena, Assaka, Avanti, Gandhâra, Kamboga. The account of the Council
at Vesâlî gives us a hint as to the right answer to the above question; for the
Thera Sambhûta, who took part in that Council, is called a Pâtheyyaka in
Kullavagga XII, 2, 7, and is also said at Kullavagga XII, 1, 8 to have lived
Ahogaṅge Pabbate. The position of this hill is further described in the
Mahâvamsa as being on the upper Ganges--uddhagaṅgâya . . . . Ahogaṅgamhi pabbate
(p. 39, ed. Turnour). Then again in Kullavagga XII, 1, 7 the Thera Yasa, when
wishing to put himself in communication with the Bhikkhus in Pâtheyya and in
other places, goes to Kosambî as the most convenient meeting-place for Bhikkhus
coming from the East. The other places mentioned in that passage in
juxta-position with Pâtheyya would seem to show that Pâtheyya, with Pâkîna,
Avanti, and Dakkhinâpatha, is one of the principal divisions into which India,
as then known, was divided; and that it includes most, if not all, of the great
westerly kingdoms of p. 147 Kuru, Pañkâla, &c., which are the last eight of the
sixteen kingdoms in the stock list above referred to. Probably the literal
meaning of Pâtheyya is 'western' (Sans. pratyañk). In the Suttavibhaṅga
(Pâkittiya 34) merchants are mentioned who are travelling from Râgagaha to the
Patiyâloka, which must mean 'the western country,' just as Patiyârâma (Dîpav.
17, 11) means 'the western Ârâma.'
147:1 Udaka-samgahe ’ti udakena samgahite ghatite samsatthe thale ka ninne ka
ekodakibhûte ’ti attho (B.).
147:2 Compare IV, I, 8, and foll.
148:1 As has been remarked in a previous note (to the first Nissaggiya Pâkittiya
Rule) some of the details of these Kathina ordinances are at present difficult
to understand. But the general meaning of them is already clear. Immediately
after the Pavâranâ, the ceremony by which the Vassa residence is closed, there
follows a distribution of the robes belonging to the local Samgha, (that is, the
portion of the Order dwelling within one boundary,) to the particular Bhikkhus
composing the Samgha. This distribution commences with the kathin-atthâra,
atthâra, 'spreading out,' not being used here literally for spreading out on the
ground or otherwise, but in a secondary, juristic sense. And the act performed
receives the technical name atthâra by a process of putting a part for the
whole, the spreading out in the sun (see our note, p. 18) for the whole
ceremony. We translate the term according to the context, sometimes by
'spreading out,' sometimes by 'ceremony,' sometimes by 'dedication.'
p. `49
The Kathina, literally 'hard,' is the stock of cotton cloth provided by the
faithful to be made up into robes for the use of the Samgha during the ensuing
year. The whole of this cotton cloth must be dyed, sewn together, and made into
robes, and then formally declared to be (not only common property, Samghika,
but) available for immediate distribution--all on one and the same day. The
object of this was that the Samgha, or at least a quorum of the Samgha, being
able to be present throughout, there would be less chance of any mistake by
which what was intended equally for all might come to be unequally divided among
a few. All the Brethren who have kept their Vassa within the limits of the
district within which the particular Samgha lives (and therefore technically
called an âvâsa, 'residence'), and who have taken part in the Pavâranâ, are
entitled to share in the distribution.
(Buddhaghosa says, 'Ettha kathinatthâram ke labhanti ke na labhanti. Ganavasena
tâva pakkhima-kotiyâ pañka ganâ (for at least five must be present to make a
Pavâranâ legal, Mahâvagga IX, 4, r) . . . . vutthavassavasena purimikâya vassam
upagantvâ pathama-pavâranâya pavâritâ labhanti.')
There can of course be no kathin-atthâra if there is no kathina; and, under
certain restrictions laid down in the Nissaggiya Pâkittiya Rules, laymen were
allowed to give robes for the special use of a particular Bhikkhu. If, however,
a layman was desirous of giving the much more meritorious gift of a Kathina to
the whole community, then he is to present the cloth in the early morning to a
properly constituted meeting of the Samgha, and the Kathina ceremony has to be
gone through. All the Brethren living within the boundary have to be present,
and to take part in the work of making the cotton cloth up into robes; and if
there is any danger of the work not being concluded before the day is over, even
the most senior Bhikkhus, or the most revered for their learning or insight,
must lend a hand. Then follows the distribution so far only as is set forth in
the next section (§ 4) and in the note to it.
Now it would often happen that, at the end of the rainy season of Vassa, the
last year's robes of some of the Bhikkhus would be worn out. And yet no laymen
would come forward to give a Kathina until some time after the Vassa residence
had closed. But p. 150 if any one did offer a Kathina, and the ceremony was duly
performed, then each Bhikkhu had a right to supply his actual needs from the
robes made out of the Kathina. He need not do so at once. His want might not be
pressing, or might not even arise till afterwards. During such an interval the
five privileges (Anisamsâ) mentioned in this section (§ 3) are accorded to the
Bhikkhus, though they would be against the rules in force during the rest of the
year.
But if the Bhikkhu kept on postponing his choice would the privileges accorded
by this section hold good even during the whole year? Could the Bhikkhu, by his
mere abstention, thus bring about a practical abrogation of the general rules?
Not so, for the five privileges are in their turn suspended by any one of the
eight things mentioned below in § 7.
We may add that at the present time in Burma and Ceylon, the robes for the
Bhikkhus are usually provided in accordance with the rules regulating gifts to
particular Bhikkhus. But the gift of a Kathina is still by no means uncommon.
See Spence Hardy's 'Eastern Monachism,' pp. 121 and foll. There is probably,
however, very seldom any necessity for the Bhikkhus to avail themselves of any
of the five privileges, except the last.
150:1 This privilege is one of the exceptions allowed, in the Pâtimokkha, to the
46th Pâkittiya. Bhikkhus were allowed, as a general rule, to pass through a
village, with their alms-bowls in their hands, in order to give any disciple who
wished to do so the opportunity of giving them food. (To describe this procedure
by our word 'begging,' as is so often done, is, to say the least, misleading.)
The 46th Pâkittiya lays down, in certain circumstances, a restriction on this
general rule. The present section removes that restriction during the period of
Kathin-atthâra; in order, according to Buddhaghosa (see the note on Pâk. 46), to
prevent the stock of robes falling short. That is, apparently, with the hope
that a freer intercourse than usual between Bhikkhus and laity might lead to a
gift of a Kathina when it was urgently required.
Here Buddhaghosa says simply, 'Anâmanta-kâro ’ti yâva kathinam na uddhariyati
tâva anâmantetvâ: Âmanteti must be equal to âpukkhati. Compare Böhtlingk-Roth
under âmantrana.
151:1 This privilege is granted as a relaxation of the 2nd Nissaggiya.
Buddhaghosa says, 'Asamâdâna-kâro ’ti ti-kivaram asamâdâya karanam
kîvara-vippavâso kappissatîti attho.' Compare Mahâvagga VIII, 23, 3. It will be
seen that the wording of the Pâtimokkha Rule is not inconsistent with the rule
laid down here.
151:2 This is a relaxation of the 32nd Pâkittiya, and is mentioned in that rule.
151:3 This would seem to be a relaxation of the 1st Pâkittiya. Though it is not
referred to there in terms, it is implied in the clause by which the operation
of the rule is postponed till after the Kathina has been 'taken up,' i.e. till
each Bhikkhu has actually received his share, or otherwise lost his claim to it.
Till that has taken place, a Bhikkhu may use (temporarily, and without actually
appropriating them) as many robes as he likes. B. says, 'Yâvadattha-kîvaran ti
yâvatâ kivarena attho tâvatakam anadhitthitam avikappitam (compare
Sutta-vibhaṅga Niss. I, 3, 1) kappissatîti attho:
151:4 That is, according to Buddhaghosa, either those belonging to a Bhikkhu who
has died, or those belonging to the Samgha in any way. This shows that at the
division not only the robes made out of the gift of a Kathina were to be
included, but whatever robes had not been given as intended specially for some
one Bhikkhu. As to the actual practice now in Ceylon, compare Spence Hardy, loc.
cit. Buddhaghosa says here: 'Yo ka tattha kîvar-uppâdo tattha
kathinatthata-sîmâya mataka-kîvaram vâ hotu samgham uddissa dinnam vâ samghikena
tatr’ uppâdena âbhatam vâ yena kenaki âkârena yam samghikam kîvaram uppaggati
tam tesam bhavissatîti attho.' The use of the pronoun nesam at the end of the
rule is awkward, following after vo; but the meaning as translated is not open
to doubt.
152:1 This formula is one of those included in the collection entitled
Kammavâkam. It appears from Minayeff (Prâtimoksha, pp. 75, 76) that the Bhikkhu
so appointed superintends the processes of dyeing, sewing, &c. When the new
robes are ready for wear, he lays aside one of his old robes which has been worn
out (pak.uddharitvâ), and chooses for himself one of the new ones (navam
adhitthahitvâ), saying as he does so, 'imâya samghâtiyâ (or, as the case may be,
uttarâsaṅgena, antaravâsakena) kathinam attharâmi.' This speech shows the
technical application of the verb attharati in this connection. He then points
out the remaining robes to the Bhikkhus there present, specifying which he
thinks fit for the elder, and which for the younger members of the Order (Theras
and Navakas); but not assigning further any particular robes to particular
Bhikkhus. Finally he calls upon the Samgha for their formal approval of his
procedure (compare the closing words of §§5, 6). But when they have given it,
the distribution is not at an end. The time has only come when each of the
Bhikkhus can transmute his claim to an undivided share into the actual
possession of a divided share. Until he does so, the Kathina privileges set out
in § 3 are allowed to him.
152:2 The formal permission to each Bhikkhu to take his share is p. 153 not
completed by any one of the following acts having been performed. The technical
terms of the tailor's craft are, as will be seen, by no means easy to follow.
153:1 Ullikhita-mattenâ ’ti dîghato ka puthulato ka pamâna-gahana-mattena.
Pamânam hi ganhanto tassa tassa padesassa sañgânanattham nakhâdîhi vâ
parikkhedam dassento ullikhati, nalâtâdîsu vâ ghamsati. Tasmâ tam pamâna-gahanam
ullikhita-mattan ti vukkati (B.).
153:2 Bandhana-mattenâ ’ti mogha-suttak-âropana-mattena (B.). Mogha-suttakâni,
'false threads,' are threads put in the cloth to show where it is to be cut or
sewn. See Buddhaghosa on Kullavagga V, II, 3 (p. 317 of H. O.'s edition). Our
clause therefore means temporarily pieced together as the commencement of the
tailoring work.
153:3 Ovattiya (sic) -karana-mattenâ ’ti mogha-suttakânusârena
dîgha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads
mentioned in the last note. The word occurs also in Mahâvagga VIII, 14, 2; and
in Kullavagga V, 1, 2 we are told that the Khabbaggiya Bhikkhus ovattikam
dhârenti. Buddhaghosa says there vigghita-karanam ovattikâ.
153:4 By joining on a little piece of cloth. Kandusa-karana-mattenâ ’ti
muddiya-patta-bandhana-mattena, says Buddhaghosa.
153:5 Dalhi-karana-mattenâ ’ti dve kimilikâyo (MS. kilimikâyo) ekato katvâ
sibbita-mattena: athavâ pathama-kimilikâ ghattetvâ thapitâ hoti, kathina-sâtakam
tassâ kukkhi-kimilikam katvâ sappita-(read sibbita-) mattenâ ’ti pi attho.
Mahâ-pakkariyam pakatikîvarassa upassaya-dânenâ ’ti vuttam. Kurundiyam
pakatipatta kîvaram dupattam kâtum kukkhi-kimilikam alliyâpana-mattenâ ’t vuttam
(B.). On kimilikâ compare Minayeff's 'Prâtimoksha,' p. 87.
154:1 Anuvâta-karana-mattenâ ’ti pitthi-anuvâta-âropana-mattena (B.). Compare
VIII, 2 1, I.
154:2 Paribhanda-karana-mattenâ ’ti kukkhi-anuvâta-âropana-mattena (B.). Compare
VIII, 21, I.
154:3 Ovattheyya (sic) -karana-mattenâ ’ti âgantuka-patt’-âropana-mattena:
kathina-kîvarato vâ pattam gahetvâ aññasmim akathina-kîvare
patt’-âropana-mattena (B.).
154:4 Kambala-maddana-mattenâ ’ti ekavâram yeva ragane pakkhittena danta-vannena
pandu-palâsa-vannena vâ: sake pana sakim vâ dvikkhattum vâ rattam (MS. ratthum)
pi saruppam hoti vattati (B.).
154:5 Or perhaps, according to some commentators, when it has been decided to
accept the gift as a Kathina, that is, when it has been decided that the cloth
is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katenâ ’ti
iminâ dussena kathinam attharissâmîti evam nimittakatena. Ettakam eva Parivâre
vuttam. Atthakathâsu pana ayam sâtako sundaro, sakkâ iminâ kathinam attharitun
ti evam nimittakatam katvâ laddhenâ ’ti attho. Compare below, § 6, for this and
the two following words, the meaning of which is very doubtful.
154:6 Buddhaghosa: Parikathâ-katenâ ’ti kathinam nâma dâtum vattati,
kathina-dâyako bahu-puññam pasavatîti evam parikathâya uppâditena. Kathinam nâma
ati-ukkattham vattati: mâtaram pi na viñnâpetum vattati: âkâsato otinna-sadisam
eva vattati.
154:7 Buddhaghosa simply says: kukku-katenâ ’ti tâvakâlikena. The last word
means 'only for a time, temporary, on loan;' see Gâtaka I, 121, 393, and
Kullavagga X, 16, 1; but the explanation is not clear. According to the
Abhidhâna-ppadîpikâ kukku is a measure of length.
154:8 Sannidhi-katenâ ’ti ettha duvidho sannidhi; karana-sannidhi p. 155 ka
nikaya-sannidhi ha. Tattha tadah’ eva akatvâ thapetvâ karanam karana-sannidhi;
samgho agga kathina-dussam labhitvâ puna-divase deti ayam nikaya-sannidhi (B.).
155:1 Nissaggiyenâ ’ti ratti-nissaggiyena. Parivâre pi vuttam nissaggiyam nâma
kayiramâne arunam udriyatîti (B.).
155:2 Akappa-katenâ ’ti anâdinna-kappa-bindhunâ (B.), which we do not
understand. Perhaps we should read bindunâ.
155:3 Aññatra pañkakena vâ atireka-pañkakena vâ ’ti pañka vâ atirekâni vâ
khandâni katvâ mahâ-mandala-addha-mandalâni dassetvâ katen’ eva vattati. Evam hi
samandali-katam hoti. Tam thapetvâ aññena akkhinnakena vâ dvi-tti-katu-khandena
vâ na vattati (B.). On these five parts of the robe compare below, Mahâvagga
VIII, 12,2.
155:4 Aññatra puggalassa atthârâ ’ti puggalassa atthâram thapetvâ na aññena
samghassa vâ ganassa vâ atthârena atthatam hoti (B.). The official 'distributor'
(atthâraka) must be a single person, not a gana, or the Samgha.
155:5 See the note on § 4, and below, VIII, 23.
156:1 Pilotikâyâ ’ti hata-vatthaka-sâtakena(B.).
156:2 Pamsukulenâ ’ti te-vîsatiyâ khettesu uppanna-pamsukulena.
156:3 Pâpanikenâ ’'ti âpana-dvâre patita-pilotikam gahetvâ kathinatthâya deti,
tenâpi vattatîti attho (B.). Compare VIII, 14, 2.
(THE KATHINA CEREMONIES.)
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in the Getavana,
Anâthapindika's Grove. And at that time about thirty Pâtheyyaka Bhikkhus 1,
p. 147
who were all dwellers in the forest, all living on alms, all dressed in rags
from the dust heap, all having only three robes each, when they were on the way
to Sâvatthi to visit the Blessed One, at the time when the period for entering
upon Vassa was at hand, were unable to reach Sâvatthi in time to spend the Vassa
there, and stayed at Sâketa on the way for the Vassa. And they spent the period
of Vassa in discomfort, thinking, 'Our Blessed One is staying near us, six
leagues from here, and we are not able to visit the Blessed One.'
And when, after three months, those Bhikkhus had completed their Vassa
residence, and had held their Pavâranâ, they went on to the place where the
Blessed One was, at Sâvatthi, in the Getavana, Anâthapindika's Grove, while the
rain was falling, and the waters were gathering 1, and the swamps were forming,
and their robes were all drenched, and they were weary. And when they had
arrived, they saluted the Blessed One, and took their seats on one side.
2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have
just arrived. And the Blessed One said to those Bhikkhus 2:
Do things go well with you, O Bhikkhus? Do
p. 148
you get enough to support yourselves with? Have you kept Vassa well, in unity,
and in concord, and without quarrel, and have you not suffered from want of
food?'
'Things go well with us, Lord; we get enough to support ourselves with, Lord; we
have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have
not suffered from want of food. When we were on our way, Lord, about thirty
Pâtheyyaka Bhikkhus, to Sâvatthi to visit the Blessed One, we were unable to
reach Sâvatthi in time (&c., as in § 1, down to:). And when, after three months,
Lord, we had completed our Vassa residence, and had held our Pavâranâ, we have
made our way, while the rain was falling, and the waters were gathering, and the
swamps were forming; and our robes were all drenched; and we have become weary.'
3. Then the Blessed One in that connection, having delivered a religious
discourse, addressed the Bhikkhus, and said 1:
p. 149
'I prescribe, O Bhikkhus, that the Kathina ceremony shall be performed by
Bhikkhus when
p. 150
they have completed their Vassa. And five things are allowable to you, O
Bhikkhus, after the Kathina ceremony has been held--going for alms to the houses
of people who have not invited you 1, going
p. 151
for alms without wearing the usual set of three robes 1, going for alms in a
body of four or more 2, possessing as many robes as are wanted 3, and whatever
number of robes shall have come to hand, that shall belong to them (that is, to
the Bhikkhus entitled, by residence and otherwise, to share in the distribution
4).
'And thus, O Bhikkhus, is the Kathina to be dedicated.
4. 'Let a learned, competent Bhikkhu proclaim
p. 152
the following ñatti before the Samgha: "This Kathina-cloth has become the
property of the Samgha. If the Samgha is ready, let the Samgha hand over the
Kathina-cloth to such and such a Bhikkhu to spread out the Kathina. This is the
ñatti. Let the Samgha, reverend Sirs, hear me. This Kathina-cloth has become the
property of the Samgha. The Samgha hands it over to such and such a Bhikkhu to
spread out the Kathina. If the Samgha approves of the handing over of the
Kathina to such and such a Bhikkhu for spreading it out, let it remain silent.
The Samgha approves thereof. Therefore does it remain silent. Thus I understand
1."
5. 'Now thus, O Bhikkhus, has the Kathina ceremony been duly held; and thus has
it not been duly held 2.
p. 153
When, O Bhikkhus, has it not been duly held?'
The Kathina ceremony has not been duly held when the stuff has only been marked
(for the purposes of measurement) 1: when it has only been washed: when it has
only been calculated (to see how many robes it will make): when it has only been
cut out: when it has only been pieced together 2: when it has only been sewn in
lengths 3: when it has only been marked 4:when it has only been made strong (in
the seams) 5: when it has only
p. 154
been strengthened by a braid 1 or by a binding 2 along the back, or by being
doubled in parts 3: when it has only been put into the dye 4: when the decision
(by the presiding Bhikkhu, as to which robes he will take for himself) has been
made (but not been carried out 5): when there has been talk (about the merit
acquired by presenting the Samgha with cloth, and the donor has been induced
thereby to show his liberality 6): when the gift is only a temporary one 7: when
the ceremony has been postponed 8:
p. 155
when the ceremony has had to be abandoned (because it has lasted through the
night) 1: when the ceremony has fallen through (from other causes) 2: when (in
the formal choice by the presiding Bhikkhu) the upper robes have been left out,
or the under robes, or the waist-cloths: when any one of the five parts of the
robe have been omitted in the cutting out 3: when the ceremony has been presided
over by more than one Bhikkhu 4. And even when the Kathina ceremony has
(otherwise) been normally performed, if (the Samgha) ratifying the distribution,
be other than the (whole Samgha) dwelling within the boundary, then also the
Kathina ceremony has not been duly held 5.
'In these cases, O Bhikkhus, the Kathina ceremony has not been duly held.
6. 'And when, O Bhikkhus, has the Kathina ceremony been duly held?'
'When the robes have been made out of new
p. 156
cotton-cloth, or as good as new, or out of cloth 1, or out of (rags) taken from
the dust-heap 2, or out of odd bits picked up in the bazaar 3: when the decision
(by the presiding Bhikkhu as to which robes he will take for himself) has not
(merely) been made (but carried out): when there has been no talk about (the
merit acquired by offering a Kathina): when the gift is not merely a temporary
one: when the ceremony has not been postponed: when it has not been necessary to
abandon the ceremony: when the ceremony has not fallen through: when (in the
choice made by the presiding Bhikkhu) the upper robes have not been left out,
nor the under robes, nor the waist-cloths: when not one of the five parts of the
robe have been omitted in the cutting out: when (the ceremony has been presided
over) by one Bhikkhu. And also when, after the Kathina ceremony has been
(otherwise) normally performed, the ratification has been given by the (whole
Samgha) dwelling within the boundary.
'In these cases, O Bhikkhus, the Kathina ceremony has been duly held.'
Footnotes
146:1 Buddhaghosa says, Pâtheyya (the Berlin MS. reads Pâveyya) is the name of a
kingdom situated to the west of the Kosala country. This passage refers to
Bhikkhus who dwelt there. The Bhattavaggiya Theras (so the Berlin MS.; query
Satta-vaggiya), who were brothers of the Kosala king, sons of the same father,
are here alluded to.'
But with which of the many kingdoms 'to the west of the Kosala country' are we
to identify Pâtheyya? The word does not occur in the stock list, found in
different parts of the Pâli Pi.itakas, of the sixteen Mahâ-ganapadâ; that is to
say, Aṅga, Magadha, Kâsi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pañkâla,
Makkha, Sûrasena, Assaka, Avanti, Gandhâra, Kamboga. The account of the Council
at Vesâlî gives us a hint as to the right answer to the above question; for the
Thera Sambhûta, who took part in that Council, is called a Pâtheyyaka in
Kullavagga XII, 2, 7, and is also said at Kullavagga XII, 1, 8 to have lived
Ahogaṅge Pabbate. The position of this hill is further described in the
Mahâvamsa as being on the upper Ganges--uddhagaṅgâya . . . . Ahogaṅgamhi pabbate
(p. 39, ed. Turnour). Then again in Kullavagga XII, 1, 7 the Thera Yasa, when
wishing to put himself in communication with the Bhikkhus in Pâtheyya and in
other places, goes to Kosambî as the most convenient meeting-place for Bhikkhus
coming from the East. The other places mentioned in that passage in
juxta-position with Pâtheyya would seem to show that Pâtheyya, with Pâkîna,
Avanti, and Dakkhinâpatha, is one of the principal divisions into which India,
as then known, was divided; and that it includes most, if not all, of the great
westerly kingdoms of p. 147 Kuru, Pañkâla, &c., which are the last eight of the
sixteen kingdoms in the stock list above referred to. Probably the literal
meaning of Pâtheyya is 'western' (Sans. pratyañk). In the Suttavibhaṅga
(Pâkittiya 34) merchants are mentioned who are travelling from Râgagaha to the
Patiyâloka, which must mean 'the western country,' just as Patiyârâma (Dîpav.
17, 11) means 'the western Ârâma.'
147:1 Udaka-samgahe ’ti udakena samgahite ghatite samsatthe thale ka ninne ka
ekodakibhûte ’ti attho (B.).
147:2 Compare IV, I, 8, and foll.
148:1 As has been remarked in a previous note (to the first Nissaggiya Pâkittiya
Rule) some of the details of these Kathina ordinances are at present difficult
to understand. But the general meaning of them is already clear. Immediately
after the Pavâranâ, the ceremony by which the Vassa residence is closed, there
follows a distribution of the robes belonging to the local Samgha, (that is, the
portion of the Order dwelling within one boundary,) to the particular Bhikkhus
composing the Samgha. This distribution commences with the kathin-atthâra,
atthâra, 'spreading out,' not being used here literally for spreading out on the
ground or otherwise, but in a secondary, juristic sense. And the act performed
receives the technical name atthâra by a process of putting a part for the
whole, the spreading out in the sun (see our note, p. 18) for the whole
ceremony. We translate the term according to the context, sometimes by
'spreading out,' sometimes by 'ceremony,' sometimes by 'dedication.'
p. `49
The Kathina, literally 'hard,' is the stock of cotton cloth provided by the
faithful to be made up into robes for the use of the Samgha during the ensuing
year. The whole of this cotton cloth must be dyed, sewn together, and made into
robes, and then formally declared to be (not only common property, Samghika,
but) available for immediate distribution--all on one and the same day. The
object of this was that the Samgha, or at least a quorum of the Samgha, being
able to be present throughout, there would be less chance of any mistake by
which what was intended equally for all might come to be unequally divided among
a few. All the Brethren who have kept their Vassa within the limits of the
district within which the particular Samgha lives (and therefore technically
called an âvâsa, 'residence'), and who have taken part in the Pavâranâ, are
entitled to share in the distribution.
(Buddhaghosa says, 'Ettha kathinatthâram ke labhanti ke na labhanti. Ganavasena
tâva pakkhima-kotiyâ pañka ganâ (for at least five must be present to make a
Pavâranâ legal, Mahâvagga IX, 4, r) . . . . vutthavassavasena purimikâya vassam
upagantvâ pathama-pavâranâya pavâritâ labhanti.')
There can of course be no kathin-atthâra if there is no kathina; and, under
certain restrictions laid down in the Nissaggiya Pâkittiya Rules, laymen were
allowed to give robes for the special use of a particular Bhikkhu. If, however,
a layman was desirous of giving the much more meritorious gift of a Kathina to
the whole community, then he is to present the cloth in the early morning to a
properly constituted meeting of the Samgha, and the Kathina ceremony has to be
gone through. All the Brethren living within the boundary have to be present,
and to take part in the work of making the cotton cloth up into robes; and if
there is any danger of the work not being concluded before the day is over, even
the most senior Bhikkhus, or the most revered for their learning or insight,
must lend a hand. Then follows the distribution so far only as is set forth in
the next section (§ 4) and in the note to it.
Now it would often happen that, at the end of the rainy season of Vassa, the
last year's robes of some of the Bhikkhus would be worn out. And yet no laymen
would come forward to give a Kathina until some time after the Vassa residence
had closed. But p. 150 if any one did offer a Kathina, and the ceremony was duly
performed, then each Bhikkhu had a right to supply his actual needs from the
robes made out of the Kathina. He need not do so at once. His want might not be
pressing, or might not even arise till afterwards. During such an interval the
five privileges (Anisamsâ) mentioned in this section (§ 3) are accorded to the
Bhikkhus, though they would be against the rules in force during the rest of the
year.
But if the Bhikkhu kept on postponing his choice would the privileges accorded
by this section hold good even during the whole year? Could the Bhikkhu, by his
mere abstention, thus bring about a practical abrogation of the general rules?
Not so, for the five privileges are in their turn suspended by any one of the
eight things mentioned below in § 7.
We may add that at the present time in Burma and Ceylon, the robes for the
Bhikkhus are usually provided in accordance with the rules regulating gifts to
particular Bhikkhus. But the gift of a Kathina is still by no means uncommon.
See Spence Hardy's 'Eastern Monachism,' pp. 121 and foll. There is probably,
however, very seldom any necessity for the Bhikkhus to avail themselves of any
of the five privileges, except the last.
150:1 This privilege is one of the exceptions allowed, in the Pâtimokkha, to the
46th Pâkittiya. Bhikkhus were allowed, as a general rule, to pass through a
village, with their alms-bowls in their hands, in order to give any disciple who
wished to do so the opportunity of giving them food. (To describe this procedure
by our word 'begging,' as is so often done, is, to say the least, misleading.)
The 46th Pâkittiya lays down, in certain circumstances, a restriction on this
general rule. The present section removes that restriction during the period of
Kathin-atthâra; in order, according to Buddhaghosa (see the note on Pâk. 46), to
prevent the stock of robes falling short. That is, apparently, with the hope
that a freer intercourse than usual between Bhikkhus and laity might lead to a
gift of a Kathina when it was urgently required.
Here Buddhaghosa says simply, 'Anâmanta-kâro ’ti yâva kathinam na uddhariyati
tâva anâmantetvâ: Âmanteti must be equal to âpukkhati. Compare Böhtlingk-Roth
under âmantrana.
151:1 This privilege is granted as a relaxation of the 2nd Nissaggiya.
Buddhaghosa says, 'Asamâdâna-kâro ’ti ti-kivaram asamâdâya karanam
kîvara-vippavâso kappissatîti attho.' Compare Mahâvagga VIII, 23, 3. It will be
seen that the wording of the Pâtimokkha Rule is not inconsistent with the rule
laid down here.
151:2 This is a relaxation of the 32nd Pâkittiya, and is mentioned in that rule.
151:3 This would seem to be a relaxation of the 1st Pâkittiya. Though it is not
referred to there in terms, it is implied in the clause by which the operation
of the rule is postponed till after the Kathina has been 'taken up,' i.e. till
each Bhikkhu has actually received his share, or otherwise lost his claim to it.
Till that has taken place, a Bhikkhu may use (temporarily, and without actually
appropriating them) as many robes as he likes. B. says, 'Yâvadattha-kîvaran ti
yâvatâ kivarena attho tâvatakam anadhitthitam avikappitam (compare
Sutta-vibhaṅga Niss. I, 3, 1) kappissatîti attho:
151:4 That is, according to Buddhaghosa, either those belonging to a Bhikkhu who
has died, or those belonging to the Samgha in any way. This shows that at the
division not only the robes made out of the gift of a Kathina were to be
included, but whatever robes had not been given as intended specially for some
one Bhikkhu. As to the actual practice now in Ceylon, compare Spence Hardy, loc.
cit. Buddhaghosa says here: 'Yo ka tattha kîvar-uppâdo tattha
kathinatthata-sîmâya mataka-kîvaram vâ hotu samgham uddissa dinnam vâ samghikena
tatr’ uppâdena âbhatam vâ yena kenaki âkârena yam samghikam kîvaram uppaggati
tam tesam bhavissatîti attho.' The use of the pronoun nesam at the end of the
rule is awkward, following after vo; but the meaning as translated is not open
to doubt.
152:1 This formula is one of those included in the collection entitled
Kammavâkam. It appears from Minayeff (Prâtimoksha, pp. 75, 76) that the Bhikkhu
so appointed superintends the processes of dyeing, sewing, &c. When the new
robes are ready for wear, he lays aside one of his old robes which has been worn
out (pak.uddharitvâ), and chooses for himself one of the new ones (navam
adhitthahitvâ), saying as he does so, 'imâya samghâtiyâ (or, as the case may be,
uttarâsaṅgena, antaravâsakena) kathinam attharâmi.' This speech shows the
technical application of the verb attharati in this connection. He then points
out the remaining robes to the Bhikkhus there present, specifying which he
thinks fit for the elder, and which for the younger members of the Order (Theras
and Navakas); but not assigning further any particular robes to particular
Bhikkhus. Finally he calls upon the Samgha for their formal approval of his
procedure (compare the closing words of §§5, 6). But when they have given it,
the distribution is not at an end. The time has only come when each of the
Bhikkhus can transmute his claim to an undivided share into the actual
possession of a divided share. Until he does so, the Kathina privileges set out
in § 3 are allowed to him.
152:2 The formal permission to each Bhikkhu to take his share is p. 153 not
completed by any one of the following acts having been performed. The technical
terms of the tailor's craft are, as will be seen, by no means easy to follow.
153:1 Ullikhita-mattenâ ’ti dîghato ka puthulato ka pamâna-gahana-mattena.
Pamânam hi ganhanto tassa tassa padesassa sañgânanattham nakhâdîhi vâ
parikkhedam dassento ullikhati, nalâtâdîsu vâ ghamsati. Tasmâ tam pamâna-gahanam
ullikhita-mattan ti vukkati (B.).
153:2 Bandhana-mattenâ ’ti mogha-suttak-âropana-mattena (B.). Mogha-suttakâni,
'false threads,' are threads put in the cloth to show where it is to be cut or
sewn. See Buddhaghosa on Kullavagga V, II, 3 (p. 317 of H. O.'s edition). Our
clause therefore means temporarily pieced together as the commencement of the
tailoring work.
153:3 Ovattiya (sic) -karana-mattenâ ’ti mogha-suttakânusârena
dîgha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads
mentioned in the last note. The word occurs also in Mahâvagga VIII, 14, 2; and
in Kullavagga V, 1, 2 we are told that the Khabbaggiya Bhikkhus ovattikam
dhârenti. Buddhaghosa says there vigghita-karanam ovattikâ.
153:4 By joining on a little piece of cloth. Kandusa-karana-mattenâ ’ti
muddiya-patta-bandhana-mattena, says Buddhaghosa.
153:5 Dalhi-karana-mattenâ ’ti dve kimilikâyo (MS. kilimikâyo) ekato katvâ
sibbita-mattena: athavâ pathama-kimilikâ ghattetvâ thapitâ hoti, kathina-sâtakam
tassâ kukkhi-kimilikam katvâ sappita-(read sibbita-) mattenâ ’ti pi attho.
Mahâ-pakkariyam pakatikîvarassa upassaya-dânenâ ’ti vuttam. Kurundiyam
pakatipatta kîvaram dupattam kâtum kukkhi-kimilikam alliyâpana-mattenâ ’t vuttam
(B.). On kimilikâ compare Minayeff's 'Prâtimoksha,' p. 87.
154:1 Anuvâta-karana-mattenâ ’ti pitthi-anuvâta-âropana-mattena (B.). Compare
VIII, 2 1, I.
154:2 Paribhanda-karana-mattenâ ’ti kukkhi-anuvâta-âropana-mattena (B.). Compare
VIII, 21, I.
154:3 Ovattheyya (sic) -karana-mattenâ ’ti âgantuka-patt’-âropana-mattena:
kathina-kîvarato vâ pattam gahetvâ aññasmim akathina-kîvare
patt’-âropana-mattena (B.).
154:4 Kambala-maddana-mattenâ ’ti ekavâram yeva ragane pakkhittena danta-vannena
pandu-palâsa-vannena vâ: sake pana sakim vâ dvikkhattum vâ rattam (MS. ratthum)
pi saruppam hoti vattati (B.).
154:5 Or perhaps, according to some commentators, when it has been decided to
accept the gift as a Kathina, that is, when it has been decided that the cloth
is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katenâ ’ti
iminâ dussena kathinam attharissâmîti evam nimittakatena. Ettakam eva Parivâre
vuttam. Atthakathâsu pana ayam sâtako sundaro, sakkâ iminâ kathinam attharitun
ti evam nimittakatam katvâ laddhenâ ’ti attho. Compare below, § 6, for this and
the two following words, the meaning of which is very doubtful.
154:6 Buddhaghosa: Parikathâ-katenâ ’ti kathinam nâma dâtum vattati,
kathina-dâyako bahu-puññam pasavatîti evam parikathâya uppâditena. Kathinam nâma
ati-ukkattham vattati: mâtaram pi na viñnâpetum vattati: âkâsato otinna-sadisam
eva vattati.
154:7 Buddhaghosa simply says: kukku-katenâ ’ti tâvakâlikena. The last word
means 'only for a time, temporary, on loan;' see Gâtaka I, 121, 393, and
Kullavagga X, 16, 1; but the explanation is not clear. According to the
Abhidhâna-ppadîpikâ kukku is a measure of length.
154:8 Sannidhi-katenâ ’ti ettha duvidho sannidhi; karana-sannidhi p. 155 ka
nikaya-sannidhi ha. Tattha tadah’ eva akatvâ thapetvâ karanam karana-sannidhi;
samgho agga kathina-dussam labhitvâ puna-divase deti ayam nikaya-sannidhi (B.).
155:1 Nissaggiyenâ ’ti ratti-nissaggiyena. Parivâre pi vuttam nissaggiyam nâma
kayiramâne arunam udriyatîti (B.).
155:2 Akappa-katenâ ’ti anâdinna-kappa-bindhunâ (B.), which we do not
understand. Perhaps we should read bindunâ.
155:3 Aññatra pañkakena vâ atireka-pañkakena vâ ’ti pañka vâ atirekâni vâ
khandâni katvâ mahâ-mandala-addha-mandalâni dassetvâ katen’ eva vattati. Evam hi
samandali-katam hoti. Tam thapetvâ aññena akkhinnakena vâ dvi-tti-katu-khandena
vâ na vattati (B.). On these five parts of the robe compare below, Mahâvagga
VIII, 12,2.
155:4 Aññatra puggalassa atthârâ ’ti puggalassa atthâram thapetvâ na aññena
samghassa vâ ganassa vâ atthârena atthatam hoti (B.). The official 'distributor'
(atthâraka) must be a single person, not a gana, or the Samgha.
155:5 See the note on § 4, and below, VIII, 23.
156:1 Pilotikâyâ ’ti hata-vatthaka-sâtakena(B.).
156:2 Pamsukulenâ ’ti te-vîsatiyâ khettesu uppanna-pamsukulena.
156:3 Pâpanikenâ ’'ti âpana-dvâre patita-pilotikam gahetvâ kathinatthâya deti,
tenâpi vattatîti attho (B.). Compare VIII, 14, 2.
Mahavagga - Sixth Khandhaka: Chapter 40
1. Now at that time there used to arise among the Bhikkhus a fear lest they
should offend in
p. 144
some particular or other, they thinking, 'Has this been permitted by the Blessed
One, or has it not?'
They told this thing to the Blessed One.
'Whatsoever, O Bhikkhus, has not been disallowed by me in the words, "This
beseems you not," then, if that thing is in accord with what is unlawful, and is
contrary to what is lawful, that is not lawful. Whatsoever has not been
disallowed by me with the words, "This beseems you not," then, if that thing is
in accord with what is lawful, and is contrary to what is unlawful, that is
lawful.
'And whatsoever, O Bhikkhus, has not been allowed by me with the words, "This
beseems you," then, if that thing is in accord with what is lawful, and is
contrary to what is unlawful, that is not lawful. Whatsoever has not been
allowed by me with the words, "This beseems you," then, if that thing is in
accord with what is lawful, and is contrary to what is unlawful, that is lawful
1.'
2. Then the Bhikkhus thought: 'Is food that may be eaten till the first watch of
the night 2 lawful, or not, when mixed with food that ought to be eaten before
noon on the same day? Is food that may be eaten at any time within seven days 3
lawful, or not, when mixed with food that ought to be eaten before noon on the
same day? Is food that may be eaten at any time during life 4 lawful, or not,
when mixed with food that ought to be eaten
p. 145
before noon on the same day? Is food that may be eaten at any time within seven
days lawful, or not, when mixed with food that may be eaten at any time during
life? Is food that may be eaten at any time during life lawful, or not, when
mixed with food that may be eaten at any time within seven days?'
They told this thing to the Blessed One.
3. 'Food that may be eaten up to the first watch of the night, or food that may
be eaten at any time within seven days, or food that may be eaten at any time
during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten
before noon on the same day, up till noon-time, and it is-not lawful after
noon-time. Food that may be eaten at any time within seven days, or food that
may be eaten at any time during life, is lawful, O Bhikkhus,--when it has been
mixed with food that may be eaten up to the first watch of the night,--up till
the first watch of the night, and is not lawful after the first watch of the
night. Food that may be eaten at any time during life, is lawful, O
Bhikkhus,--when it has been mixed with food that may be eaten at any time within
seven days,--at any time within seven days, and is not lawful beyond seven days
1.'
_______________
Here ends the sixth Khandhaka on Medicaments.
Footnotes
144:1 The formal expressions referred to in these two paragraphs are precisely
the expressions to which, in the Book of the Great Decease VI, 40, and in the
Kullavagga XI, 1, r, Subhadda is stated to have taken such serious objection.
144:2 This refers to certain medicines; see Mahâvagga VI, 1, 5.
144:3 This also refers to certain medicines; see the 23rd Nissaggiya.
144:4 What this refers to is unknown to us.
145:1 Buddhaghosa says that this holds good if the two are so mixed that the
taste (rasu) has become one (sambhinna). If the two are not so mixed, then they
may be divided, and the part allow-able during the longer period may be enjoyed
up to the end of that period. See I, 20, 9; V, 2, 1; VI, 16, 3; VIII, I, 24, and
the notes there.
should offend in
p. 144
some particular or other, they thinking, 'Has this been permitted by the Blessed
One, or has it not?'
They told this thing to the Blessed One.
'Whatsoever, O Bhikkhus, has not been disallowed by me in the words, "This
beseems you not," then, if that thing is in accord with what is unlawful, and is
contrary to what is lawful, that is not lawful. Whatsoever has not been
disallowed by me with the words, "This beseems you not," then, if that thing is
in accord with what is lawful, and is contrary to what is unlawful, that is
lawful.
'And whatsoever, O Bhikkhus, has not been allowed by me with the words, "This
beseems you," then, if that thing is in accord with what is lawful, and is
contrary to what is unlawful, that is not lawful. Whatsoever has not been
allowed by me with the words, "This beseems you," then, if that thing is in
accord with what is lawful, and is contrary to what is unlawful, that is lawful
1.'
2. Then the Bhikkhus thought: 'Is food that may be eaten till the first watch of
the night 2 lawful, or not, when mixed with food that ought to be eaten before
noon on the same day? Is food that may be eaten at any time within seven days 3
lawful, or not, when mixed with food that ought to be eaten before noon on the
same day? Is food that may be eaten at any time during life 4 lawful, or not,
when mixed with food that ought to be eaten
p. 145
before noon on the same day? Is food that may be eaten at any time within seven
days lawful, or not, when mixed with food that may be eaten at any time during
life? Is food that may be eaten at any time during life lawful, or not, when
mixed with food that may be eaten at any time within seven days?'
They told this thing to the Blessed One.
3. 'Food that may be eaten up to the first watch of the night, or food that may
be eaten at any time within seven days, or food that may be eaten at any time
during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten
before noon on the same day, up till noon-time, and it is-not lawful after
noon-time. Food that may be eaten at any time within seven days, or food that
may be eaten at any time during life, is lawful, O Bhikkhus,--when it has been
mixed with food that may be eaten up to the first watch of the night,--up till
the first watch of the night, and is not lawful after the first watch of the
night. Food that may be eaten at any time during life, is lawful, O
Bhikkhus,--when it has been mixed with food that may be eaten at any time within
seven days,--at any time within seven days, and is not lawful beyond seven days
1.'
_______________
Here ends the sixth Khandhaka on Medicaments.
Footnotes
144:1 The formal expressions referred to in these two paragraphs are precisely
the expressions to which, in the Book of the Great Decease VI, 40, and in the
Kullavagga XI, 1, r, Subhadda is stated to have taken such serious objection.
144:2 This refers to certain medicines; see Mahâvagga VI, 1, 5.
144:3 This also refers to certain medicines; see the 23rd Nissaggiya.
144:4 What this refers to is unknown to us.
145:1 Buddhaghosa says that this holds good if the two are so mixed that the
taste (rasu) has become one (sambhinna). If the two are not so mixed, then they
may be divided, and the part allow-able during the longer period may be enjoyed
up to the end of that period. See I, 20, 9; V, 2, 1; VI, 16, 3; VIII, I, 24, and
the notes there.
Mahavagga - Sixth Khandhaka: Chapter 39
1. Now at that time, seedlings belonging to the Samgha grew upon private ground,
and seedlings belonging to private persons grew upon ground which was the
property of the Samgha.
They told this thing to the Blessed One.
'Of seedlings belonging to the Samgha, grown upon private ground, half the
produce, O Bhikkhus, you may have, when you have given a part to the private
owner. Of seedlings belonging to a private person, grown upon ground the
property of the Samgha, you may have the use, when you have given a part to the
private owner 1.'
Footnotes
143:1 Buddhaghosa explains the 'part' (bhâgam) as the twelfth part, which, he
says, is in accordance with the ancient custom of India. Used absolutely, as in
this passage, bhâga usually means 'half.'
and seedlings belonging to private persons grew upon ground which was the
property of the Samgha.
They told this thing to the Blessed One.
'Of seedlings belonging to the Samgha, grown upon private ground, half the
produce, O Bhikkhus, you may have, when you have given a part to the private
owner. Of seedlings belonging to a private person, grown upon ground the
property of the Samgha, you may have the use, when you have given a part to the
private owner 1.'
Footnotes
143:1 Buddhaghosa explains the 'part' (bhâgam) as the twelfth part, which, he
says, is in accordance with the ancient custom of India. Used absolutely, as in
this passage, bhâga usually means 'half.'
Mahavagga - Sixth Khandhaka: Chapter 38
1. And when the Blessed One had tarried at Âtumâ as long as he thought fit, he
went on his
p. 143
journey towards Sâvatthi. And in due course, journeying straight on, he arrived
at Sâvatthi, and there, at Sâvatthi, the Blessed One stayed in the Ârama of
Anâtha-pindika.
Now at that time there was in Sâvatthi great abundance of solid food in the
shape of fruits. And the question arose among the Bhikkhus, 'Has, now, the
Blessed One permitted the use of fruits as solid food, or has he not?'
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, all solid food in the shape of fruits.'
went on his
p. 143
journey towards Sâvatthi. And in due course, journeying straight on, he arrived
at Sâvatthi, and there, at Sâvatthi, the Blessed One stayed in the Ârama of
Anâtha-pindika.
Now at that time there was in Sâvatthi great abundance of solid food in the
shape of fruits. And the question arose among the Bhikkhus, 'Has, now, the
Blessed One permitted the use of fruits as solid food, or has he not?'
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, all solid food in the shape of fruits.'
Mahavagga - Sixth Khandhaka: Chapter 37
1. Now the Blessed One, when he had stayed at Kusinârâ as long as he thought
fit, went on, on his pilgrimage to Âtumâ, with a great company of the Bhikkhus,
with two hundred and fifty Bhikkhus. And at that time there was dwelling at
Âtumâ a certain man, who had entered the Order in his old age, and who had
previously been a barber 1. He had two sons, handsome 2, skilled in discourse 3,
able, fully educated in all the arts which belonged to the barbers' craft handed
down to them by their teachers 4.
2. Now this dotard 5 heard the news: 'The Blessed One, they say, is coming to
Âtumâ with
p. 141
a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.' Then that
dotard spake thus to his sons: 'They say the Blessed One is coming, my children
1, to Âtumâ with a great company of Bhikkhus, with two hundred and fifty
Bhikkhus. Go, therefore, my children, and taking your barbers' lad 2 with you,
collect in quart pots from house to house, salt, and oil, and rice, and meal.
And we will prepare congey for the Blessed One when he has arrived.'
3. Very good, Father, said they, and (did so). And when people saw those young
men, of pleasing appearance, and skilful in discourse, so acting, then even
those who were not willing to be led into joining in the act were led to join in
it; and being so led, they gave abundantly. So the young men collected a great
quantity of salt, and oil; and rice, and meal.
4. And the Blessed One in due course arrived in his journey at Âtumâ; and there
at Âtumâ the Blessed One stayed at the Threshing floor. And that dotard, when
the night was far spent, had much congey made ready, and offered it to the
Blessed One, saying, 'May the Blessed One accept the congey at my hands.'
Now the Tathâgatas sometimes ask about what they know; sometimes they do not ask
about what they know. They understand the right time when to ask, and they
understand the right time when not to ask. The Tathâgatas put questions full of
p. 142
sense, not void of sense: to what is void of sense, the bridge is pulled down
for the Tathâgatas. For two purposes the blessed Buddhas put questions to the
Bhikkhus--when they intend to preach the Truth, and when they intend to
institute a rule of conduct to their disciples 1. And the Blessed One spake thus
to that dotard, 'Whence, O Bhikkhu, is this congey?'
Then that dotard informed the Blessed One of the whole matter.
5. The Blessed Buddha rebuked him, saying, 'This is improper, O foolish one, not
according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not
to be done. How can you, O foolish one, having gone forth (from the world into
the Order), instigate others to do what is unlawful. This will not conduce, O
foolish one, to the conversion of the unconverted.'
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said: 'One who has gone forth ought not, O Bhikkhus,
to instigate others to an unlawful act 2. Whosoever does so, is guilty of a
dukkata. And one, O Bhikkhus, who has formerly been a barber is not to keep a
barber's boy. Whosoever does so, is guilty of a dukkata.'
Footnotes
140:1 This man is identified by the tradition with the Subhadda mentioned in the
accounts of the Great Decease, and of the First Council. See Rh. D.'s note on
Mahâ-parinibbâna Sutta VI, 40.
140:2 Buddhaghosa understands this word, which he reads differently, as meaning
'sweet-voiced.' Mañkukâ (sic) ti madhura-vakanâ. We follow the ordinary meaning
of mañgu.
140:3 Here again Buddhaghosa gives a technical meaning to the word, unsupported
by the derivation. He says, Patibhâneyyakâ ti sake sippe patibhâna-sampannâ.
This agrees with Childers's rendering (sub voce) of Gâtaka I, 60; but compare
Sigâlovâdâ Sutta, ed. Grimblot, p. 309.
140:4 On the idiomatic phrase sakam âkariyakam, compare Mahâparinibbâna Sutta
III, 7, 8 (text ed. Childers, pp. 24 and following).
140:5 Literally, 'this man who had gone forth (from the household state into the
homeless life of the Order) in his old age.' But it is impossible to repeat this
long phrase throughout the narrative as is done in the Pâli, where the meaning
of the phrase is 'expressed by one compound. As the Pâli word vuddha-pabbagito
connotes contempt, and even censure (men entering the Order in their old age
being often represented as incapable of appreciating even the simplest
principles of the 'doctrine and discipline'), the use of the word 'dotard' in
our translation seems to retain the spirit of the Pâli epithet, while avoiding
the inconvenient length of a literal version.
141:1 Tâta, not tâtâ. It will be seen that Childers is wrong in supposing that
the plural form is always used when more than one person is addressed.
141:2 Khura-bhandam; not 'shaving materials;' compare hatthi-bhando and
assa-bhando at Mahâvagga I, 61, and below, § 5.
142:1 See Mahâvagga I, 31, 5.
142:2 Unlawful, because one Bhikkhu may not beg for others, and it is unlawful
for those others to accept things thus procured.
fit, went on, on his pilgrimage to Âtumâ, with a great company of the Bhikkhus,
with two hundred and fifty Bhikkhus. And at that time there was dwelling at
Âtumâ a certain man, who had entered the Order in his old age, and who had
previously been a barber 1. He had two sons, handsome 2, skilled in discourse 3,
able, fully educated in all the arts which belonged to the barbers' craft handed
down to them by their teachers 4.
2. Now this dotard 5 heard the news: 'The Blessed One, they say, is coming to
Âtumâ with
p. 141
a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.' Then that
dotard spake thus to his sons: 'They say the Blessed One is coming, my children
1, to Âtumâ with a great company of Bhikkhus, with two hundred and fifty
Bhikkhus. Go, therefore, my children, and taking your barbers' lad 2 with you,
collect in quart pots from house to house, salt, and oil, and rice, and meal.
And we will prepare congey for the Blessed One when he has arrived.'
3. Very good, Father, said they, and (did so). And when people saw those young
men, of pleasing appearance, and skilful in discourse, so acting, then even
those who were not willing to be led into joining in the act were led to join in
it; and being so led, they gave abundantly. So the young men collected a great
quantity of salt, and oil; and rice, and meal.
4. And the Blessed One in due course arrived in his journey at Âtumâ; and there
at Âtumâ the Blessed One stayed at the Threshing floor. And that dotard, when
the night was far spent, had much congey made ready, and offered it to the
Blessed One, saying, 'May the Blessed One accept the congey at my hands.'
Now the Tathâgatas sometimes ask about what they know; sometimes they do not ask
about what they know. They understand the right time when to ask, and they
understand the right time when not to ask. The Tathâgatas put questions full of
p. 142
sense, not void of sense: to what is void of sense, the bridge is pulled down
for the Tathâgatas. For two purposes the blessed Buddhas put questions to the
Bhikkhus--when they intend to preach the Truth, and when they intend to
institute a rule of conduct to their disciples 1. And the Blessed One spake thus
to that dotard, 'Whence, O Bhikkhu, is this congey?'
Then that dotard informed the Blessed One of the whole matter.
5. The Blessed Buddha rebuked him, saying, 'This is improper, O foolish one, not
according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not
to be done. How can you, O foolish one, having gone forth (from the world into
the Order), instigate others to do what is unlawful. This will not conduce, O
foolish one, to the conversion of the unconverted.'
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said: 'One who has gone forth ought not, O Bhikkhus,
to instigate others to an unlawful act 2. Whosoever does so, is guilty of a
dukkata. And one, O Bhikkhus, who has formerly been a barber is not to keep a
barber's boy. Whosoever does so, is guilty of a dukkata.'
Footnotes
140:1 This man is identified by the tradition with the Subhadda mentioned in the
accounts of the Great Decease, and of the First Council. See Rh. D.'s note on
Mahâ-parinibbâna Sutta VI, 40.
140:2 Buddhaghosa understands this word, which he reads differently, as meaning
'sweet-voiced.' Mañkukâ (sic) ti madhura-vakanâ. We follow the ordinary meaning
of mañgu.
140:3 Here again Buddhaghosa gives a technical meaning to the word, unsupported
by the derivation. He says, Patibhâneyyakâ ti sake sippe patibhâna-sampannâ.
This agrees with Childers's rendering (sub voce) of Gâtaka I, 60; but compare
Sigâlovâdâ Sutta, ed. Grimblot, p. 309.
140:4 On the idiomatic phrase sakam âkariyakam, compare Mahâparinibbâna Sutta
III, 7, 8 (text ed. Childers, pp. 24 and following).
140:5 Literally, 'this man who had gone forth (from the household state into the
homeless life of the Order) in his old age.' But it is impossible to repeat this
long phrase throughout the narrative as is done in the Pâli, where the meaning
of the phrase is 'expressed by one compound. As the Pâli word vuddha-pabbagito
connotes contempt, and even censure (men entering the Order in their old age
being often represented as incapable of appreciating even the simplest
principles of the 'doctrine and discipline'), the use of the word 'dotard' in
our translation seems to retain the spirit of the Pâli epithet, while avoiding
the inconvenient length of a literal version.
141:1 Tâta, not tâtâ. It will be seen that Childers is wrong in supposing that
the plural form is always used when more than one person is addressed.
141:2 Khura-bhandam; not 'shaving materials;' compare hatthi-bhando and
assa-bhando at Mahâvagga I, 61, and below, § 5.
142:1 See Mahâvagga I, 31, 5.
142:2 Unlawful, because one Bhikkhu may not beg for others, and it is unlawful
for those others to accept things thus procured.
Mahavagga - Sixth Khandhaka: Chapter 36
1. Now when the Blessed One had stayed at Âpana as long as he thought fit, he
went on, on his pilgrimage, to Kusinârâ, with a great company
p. 135
of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusinârâ
heard, saying, 'The Blessed One, they say, is coming to Kusinârâ with a great
company of Bhikkhus, with two hundred and fifty Bhikkhus.' And they established
a compact to the effect that whosoever went not forth to welcome the Blessed
One, should pay a fine of five hundred (pieces 1).
Now at that time there was a certain Malla, by name Roga, who was a friend of
the venerable Ânanda's. And the Blessed One, continuing in due course his
pilgrimage, arrived at Kusinârâ.
2. Then the Mallas of Kusinârâ went forth to welcome the Blessed One. And Roga
the Malla, having gone forth to welcome the Blessed One, went on to the place
where the venerable Ânanda was: and when he had come there, he saluted the
venerable Ânanda, and stood by on one side. And to him, so standing, the
venerable Ânanda spake thus:
'This is most excellent of thee, friend Roga, that thou hast come forth to
welcome the Blessed One!'
'It is not I, O Ânanda, who am much moved 2 by the Buddha, or the Dhamma, or the
Samgha. But by the clansmen a compact was made to the effect that whosoever went
not forth to welcome the Blessed One should pay a fine of five hundred (pieces).
So that it was through fear of being fined
p. 136
by my clansmen that even I went forth to welcome the Blessed One.'
Then the venerable Ânanda was filled with sorrow, thinking, 'How can Roga the
Malla speak thus?'
3. And the venerable Ânanda went up to the place where the Blessed One was: and
when he had come there, he saluted the Blessed One, and took his seat on one
side, and so sitting the venerable Ânanda spake to the Blessed One thus:
'This Roga the Malla, Lord, is a very distinguished and well-known person. Great
would be the efficacy 1 of the adherence given by well-known persons like him to
this doctrine and discipline. May the Blessed One be pleased so to act, that
Roga the Malla shall become devoted to this doctrine and discipline.'
'Now that, Ânanda, is not a hard thing for the Tathâgata--so to act that Roga
the Malla should become devoted to this doctrine and discipline.'
4. Then the Blessed One suffused Roga the Malla with the feeling of his love 2,
and rising from his seat he entered into his dwelling-place. And Roga the Malla,
overcome by the Blessed One by the sense of his love, just as a young calf
follows the kine, so did he go on from dwelling-place to dwelling-place, and
from apartment to apartment, asking the Bhikkhus:
'Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha? For we
desire to visit that Blessed One, the Arahat Buddha.'
p. 137
'This, friend, is his dwelling-place, the door of which is shut. Go up therefore
quietly, and without crossing the threshold, enter into the verandah, and knock
at the cross-bar. The Blessed One will open the door to thee.'
5. So Roga the Malla did so, and the Blessed One opened the door. And Roga the
Malla entered into the dwelling-place, and saluted the Blessed One and took his
seat on one side. And to Roga the Malla sitting there the Blessed One preached
in due course: that is to say, he talked to him of giving; of moral conduct; of
heaven; of the danger of vanity, of the corruption of lusts; and of the
advantages of renunciation. When the Blessed One saw that the mind of Roga the
Malla was prepared, impressible, free from obstacles to understanding the truth,
elated, and believing, then he preached that which is the principal doctrine of
the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of
suffering, and the Path. And just as a clean cloth, free from black specks,
properly takes the dye, thus did Roga the Malla, even while sitting there,
obtain the pure and spotless eye of the truth (that is, the knowledge that),
'Whatsoever is subject to the condition of beginning, that is subject also to
the condition of cessation.' And Roga the Malla, 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 no one else for knowledge of the doctrine of the
Teacher, thus spake to the Blessed One:
'May the venerable one be pleased, Lord, to
p. 138
receive from me alone, and not from others, the requisites of the Order: that is
to say, robes, and food, and dwelling-places, and medicine for the use of the
sick.'
'Whosoever, Roga, with the knowledge of a disciple, and with the insight of a
disciple 1, has perceived the Truth, even as thou hast, they also will think,
"Oh! that the venerable ones would be pleased to receive from me alone, and not
from others, the requisites of the order." Therefore, Roga, they shall receive
them from you, indeed, but also from others.'
6. Now at that time a certain succession had been fixed, in which the
inhabitants of Kusinârâ should each in succession provide food for the Samgha.
And it occurred to Roga the Malla, who had not received a place in the
succession, thus: What if I were to inspect the Samgha's storehouse, and provide
whatever I found wanting in the storehouse?' And on inspecting the storehouse,
he found there no potherbs, and no meal 2.
Then Roga the Malla went up to the place where the venerable Ânanda was, and
when he had come there, he spake to the venerable Ânanda thus:
'It occurred to me (&ç., as before, down to:) and no meal. If, Ânanda, I were to
provide potherbs and meal, would the Blessed One accept them at my hands?'
7. The venerable Ânanda told this thing to the Blessed One.
p. 139
'Very good, then, Ânanda. Let him provide them.'
'Very good, then, Roga. Provide them accordingly.'
Then Roga the Malla at the end of the night, after he had had a quantity of
potherbs and meal made ready, offered them to the Blessed One, saying, 'May the
Blessed One accept at my hands the potherbs and the meal.'
'Very good, then, Roga. Present them to the Bhikkhus.'
The Bhikkhus, fearing to offend, did not accept them.
'Accept them, O Bhikkhus, and make use of them.'
8. Then Roga the Malla, with his own hand, offered to the company of the
Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and
the meal. And when the Blessed One had finished his meal, and had cleansed his
hands and the bowl, he (Roga) took his seat on one side. And when he was so
seated the Blessed One taught, and incited, and conversed, and gladdened Roga
the Malla with religious discourse. And Roga the Malla, when he had been taught,
&c., rose from his seat and departed thence.
And the Blessed One, on that occasion, and in that connection, when he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, all kinds of potherbs 1, and all kinds of meal 2.'
Footnotes
135:1 That is, the square kahâpanas of copper or bronze, figured in the Bârhut
has-reliefs, and mentioned in the Dhammapada. See Rh. D.'s 'Ancient Coins and
Measures,' p. 4, § 5.
135:2 Bahukato; only found in this passage. Buddhaghosa says, Nâham bhante
Ânanda bahukato ti nâham Buddhâdi-gatapasâda-bahumânena idhâgato ti dassetî ti.
Here Buddhâdi means the Buddha, the Dhamma, and the Samgha.
136:1 Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural
connotation. Compare the passages quoted above in our note on I, 15, 2.
136:2 Compare Rh. D., 'Buddhist Birth Stories,' p. 112.
138:1 Sekhena, as opposed to asekhena. That is, with the knowledge of one who is
not himself an Arahat. See our note on Mahâvagga I, 7, 13.
138:2 See the note at the end; of § 8.
139:1 Sabbañ ka tâkan (sic) ti sappi-âdîhi pakkam vâ apakkam vâ yam kiñki tâkam
(B.)
139:2 Pittha-khâdaniyan ti pitthamayam khâdaniyam (B.)
went on, on his pilgrimage, to Kusinârâ, with a great company
p. 135
of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusinârâ
heard, saying, 'The Blessed One, they say, is coming to Kusinârâ with a great
company of Bhikkhus, with two hundred and fifty Bhikkhus.' And they established
a compact to the effect that whosoever went not forth to welcome the Blessed
One, should pay a fine of five hundred (pieces 1).
Now at that time there was a certain Malla, by name Roga, who was a friend of
the venerable Ânanda's. And the Blessed One, continuing in due course his
pilgrimage, arrived at Kusinârâ.
2. Then the Mallas of Kusinârâ went forth to welcome the Blessed One. And Roga
the Malla, having gone forth to welcome the Blessed One, went on to the place
where the venerable Ânanda was: and when he had come there, he saluted the
venerable Ânanda, and stood by on one side. And to him, so standing, the
venerable Ânanda spake thus:
'This is most excellent of thee, friend Roga, that thou hast come forth to
welcome the Blessed One!'
'It is not I, O Ânanda, who am much moved 2 by the Buddha, or the Dhamma, or the
Samgha. But by the clansmen a compact was made to the effect that whosoever went
not forth to welcome the Blessed One should pay a fine of five hundred (pieces).
So that it was through fear of being fined
p. 136
by my clansmen that even I went forth to welcome the Blessed One.'
Then the venerable Ânanda was filled with sorrow, thinking, 'How can Roga the
Malla speak thus?'
3. And the venerable Ânanda went up to the place where the Blessed One was: and
when he had come there, he saluted the Blessed One, and took his seat on one
side, and so sitting the venerable Ânanda spake to the Blessed One thus:
'This Roga the Malla, Lord, is a very distinguished and well-known person. Great
would be the efficacy 1 of the adherence given by well-known persons like him to
this doctrine and discipline. May the Blessed One be pleased so to act, that
Roga the Malla shall become devoted to this doctrine and discipline.'
'Now that, Ânanda, is not a hard thing for the Tathâgata--so to act that Roga
the Malla should become devoted to this doctrine and discipline.'
4. Then the Blessed One suffused Roga the Malla with the feeling of his love 2,
and rising from his seat he entered into his dwelling-place. And Roga the Malla,
overcome by the Blessed One by the sense of his love, just as a young calf
follows the kine, so did he go on from dwelling-place to dwelling-place, and
from apartment to apartment, asking the Bhikkhus:
'Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha? For we
desire to visit that Blessed One, the Arahat Buddha.'
p. 137
'This, friend, is his dwelling-place, the door of which is shut. Go up therefore
quietly, and without crossing the threshold, enter into the verandah, and knock
at the cross-bar. The Blessed One will open the door to thee.'
5. So Roga the Malla did so, and the Blessed One opened the door. And Roga the
Malla entered into the dwelling-place, and saluted the Blessed One and took his
seat on one side. And to Roga the Malla sitting there the Blessed One preached
in due course: that is to say, he talked to him of giving; of moral conduct; of
heaven; of the danger of vanity, of the corruption of lusts; and of the
advantages of renunciation. When the Blessed One saw that the mind of Roga the
Malla was prepared, impressible, free from obstacles to understanding the truth,
elated, and believing, then he preached that which is the principal doctrine of
the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of
suffering, and the Path. And just as a clean cloth, free from black specks,
properly takes the dye, thus did Roga the Malla, even while sitting there,
obtain the pure and spotless eye of the truth (that is, the knowledge that),
'Whatsoever is subject to the condition of beginning, that is subject also to
the condition of cessation.' And Roga the Malla, 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 no one else for knowledge of the doctrine of the
Teacher, thus spake to the Blessed One:
'May the venerable one be pleased, Lord, to
p. 138
receive from me alone, and not from others, the requisites of the Order: that is
to say, robes, and food, and dwelling-places, and medicine for the use of the
sick.'
'Whosoever, Roga, with the knowledge of a disciple, and with the insight of a
disciple 1, has perceived the Truth, even as thou hast, they also will think,
"Oh! that the venerable ones would be pleased to receive from me alone, and not
from others, the requisites of the order." Therefore, Roga, they shall receive
them from you, indeed, but also from others.'
6. Now at that time a certain succession had been fixed, in which the
inhabitants of Kusinârâ should each in succession provide food for the Samgha.
And it occurred to Roga the Malla, who had not received a place in the
succession, thus: What if I were to inspect the Samgha's storehouse, and provide
whatever I found wanting in the storehouse?' And on inspecting the storehouse,
he found there no potherbs, and no meal 2.
Then Roga the Malla went up to the place where the venerable Ânanda was, and
when he had come there, he spake to the venerable Ânanda thus:
'It occurred to me (&ç., as before, down to:) and no meal. If, Ânanda, I were to
provide potherbs and meal, would the Blessed One accept them at my hands?'
7. The venerable Ânanda told this thing to the Blessed One.
p. 139
'Very good, then, Ânanda. Let him provide them.'
'Very good, then, Roga. Provide them accordingly.'
Then Roga the Malla at the end of the night, after he had had a quantity of
potherbs and meal made ready, offered them to the Blessed One, saying, 'May the
Blessed One accept at my hands the potherbs and the meal.'
'Very good, then, Roga. Present them to the Bhikkhus.'
The Bhikkhus, fearing to offend, did not accept them.
'Accept them, O Bhikkhus, and make use of them.'
8. Then Roga the Malla, with his own hand, offered to the company of the
Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and
the meal. And when the Blessed One had finished his meal, and had cleansed his
hands and the bowl, he (Roga) took his seat on one side. And when he was so
seated the Blessed One taught, and incited, and conversed, and gladdened Roga
the Malla with religious discourse. And Roga the Malla, when he had been taught,
&c., rose from his seat and departed thence.
And the Blessed One, on that occasion, and in that connection, when he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, all kinds of potherbs 1, and all kinds of meal 2.'
Footnotes
135:1 That is, the square kahâpanas of copper or bronze, figured in the Bârhut
has-reliefs, and mentioned in the Dhammapada. See Rh. D.'s 'Ancient Coins and
Measures,' p. 4, § 5.
135:2 Bahukato; only found in this passage. Buddhaghosa says, Nâham bhante
Ânanda bahukato ti nâham Buddhâdi-gatapasâda-bahumânena idhâgato ti dassetî ti.
Here Buddhâdi means the Buddha, the Dhamma, and the Samgha.
136:1 Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural
connotation. Compare the passages quoted above in our note on I, 15, 2.
136:2 Compare Rh. D., 'Buddhist Birth Stories,' p. 112.
138:1 Sekhena, as opposed to asekhena. That is, with the knowledge of one who is
not himself an Arahat. See our note on Mahâvagga I, 7, 13.
138:2 See the note at the end; of § 8.
139:1 Sabbañ ka tâkan (sic) ti sappi-âdîhi pakkam vâ apakkam vâ yam kiñki tâkam
(B.)
139:2 Pittha-khâdaniyan ti pitthamayam khâdaniyam (B.)
Mahavagga - Sixth Khandhaka: Chapter 35
1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Âpana.
And Keniya the ascetic 2 heard the saying, 'Behold! the Samana Gotama, who was
born in the Sâkya clan, and who went forth from the Sâkya clan (to adopt the
religious life), has arrived at Âpana, and is staying at Âpana. Now regarding
that venerable Gotama, such is the high reputation that has been noised abroad
that he is said to be a fully-enlightened one, blessed and worthy, abounding in
wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who
guides men as a driver curbs a bullock, a teacher of gods and men, a blessed
Buddha. He by himself thoroughly understands, and sees, as it were face to face,
this universe, the world with its Devas, and with its Brahmas, and with its
Mâras, and all creatures, Samanas and Brâhmanas, gods and men: and he then makes
his knowledge known to others. The truth doth he make known, both in the spirit
and in the letter:
p. 130
lovely in its origin, lovely in its progress, lovely in its consummation. The
higher life doth he proclaim, in all its purity and all its perfectness. Blessed
is the sight of Arahats like that 1!' And Keniya the ascetic thought: 'What now
should I have taken 2 to the Samana Gotama.'
2. And Keniya the ascetic thought: 'They who are the ancient Rishis of the
Brâhmans, the authors of the sacred verses, the utterers of the sacred verses,
whose ancient form of words, so uttered chaunted or composed, the Brâhmans of
to-day chaunt over again and repeat, intoning or reciting exactly as had been
intoned or recited--to wit, Atthaka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi,
Aṅgirasa, Bhâradvâga, Vâsettha, and Bhagu 3--they were abstainers from food at
night, and abstainers from food at the wrong time, yet they used to receive such
things as drinks. (3.) Now the Samana Gotama is also an abstainer from food
p. 131
at night, an abstainer from food at the wrong time 1. It will be worthy of him
too to receive such things as drinks. And when he had had a quantity of
drinkables made ready he had them carried on pingoes and went up to the place
where the Blessed One was. And when he had come there, he greeted him; and after
exchanging with him the greetings of friendship and civility, he stood by on one
side. And so standing Keniya the ascetic spake thus to the Blessed One:
'May the Blessed One accept at my hands these drinkables.'
'Very good then, Keniya; give them to the Bhikkhus.'
The Bhikkhus, fearing to offend, would not receive them.
'Receive them, O Bhikkhus, and make use of them.'
4. Then Keniya the ascetic having, with his own hand, satisfied the
Bhikkhu-samgha with the Buddha at their head with many drinkables until they
refused any more, took his seat, when the Blessed One had washed his hands, and
had laid aside the bowl, on one side. And when he was so seated the Blessed One
taught and incited and aroused and gladdened Keniya the ascetic with religious
discourse: and Keniya the ascetic, when he had been taught and incited and
aroused and gladdened by the Blessed One with religious discourse, spake thus to
the Blessed One:
'May the venerable Gotama grant to me the privilege of providing the to-morrow's
meal for him, together with the company of the Bhikkhus.'
p. 132
5. 'Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are
the Bhikkhus in number. And thou art greatly devoted to the Brâhmans.'
Yet a second time spake Keniya the ascetic to the Blessed One thus:
'What though the company of the Bhikkhus, O Gotama, be great; and though two
hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant
to me the privilege of providing the to-morrow's meal for him, together with the
company of the Bhikkhus.'
'Great, O Keniya (&c., as before).'
Yet a third time spake Keniya the ascetic to the venerable Gotama thus:
'What though the company of the Bhikkhus (&c., as before).'
Then the Blessed One granted, by remaining silent, his consent. And when Keniya
the ascetic perceived that the Blessed One had granted his consent, he arose
from his seat, and departed thence.
6. Then the Blessed One on that occasion, and in that connection, after he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, eight kinds of drink-able things: mango-syrup, and
jambu-syrup, and plantain-syrup 1, and moka-syrup, and honey, and
p. 133
grape juice, and syrup made from the edible root of the water-lily 1, and
phârusaka 2-syrup. I allow you, O Bhikkhus, the juice of all fruits, except the
juice prepared from corn 3. I allow you, O Bhikkhus, drinks prepared from all
leaves, except drinks prepared from potherbs 4. I allow you, O Bhikkhus, drinks
prepared from all flowers, except liquorice-juice 5. I allow you, O Bhikkhus,
the use of the juice of the sugar cane.'
7. And Keniya the ascetic, at the end of the night, had sweet food, both hard
and soft, made ready at his hermitage: and he had the time announced to the
Blessed One, saying, 'It is time, O Gotama, and the meal is ready.'
And the Blessed One, having put on his under robes early in the morning, went,
duly bowled and . robed, to the place where the hermitage of Keniya the ascetic
was. And when he had arrived there, he sat down on the seat spread out for him,
and with him the company of the Bhikkhus. Then
p. 134
[paragraph continues] Keniya the ascetic, with his own hand, offered to the
company of the Bhikkhus with the Buddha at their head, and satisfied them with
the sweet food, both hard and soft. And when the Blessed One had finished his
meal and had washed his hands and his bowl, he (Keniya) took his seat on one
side.
8. And when he was so seated the Blessed One pronounced the benediction on
Keniya the ascetic in these verses:
'Of the offerings 1 the fire sacrifice is the chief, of sacred verses the chief
is the Sâvitthi 2;
'Among men the king is chief; and of waters the ocean,
'Of constellations the moon is chief, and of heat-givers the sun,
But of them, the conquering ones, who long after good, the Samgha, verily, is
chief.'
And when the Blessed One had, in these verses, pronounced the benediction 3 on
Keniya the ascetic, he rose from his seat, and departed thence 4.
Footnotes
129:2 In Pâli Gatila; that is, 'one with long matted hair.' See our note on
Mahâvagga I, 15, I; and compare also Dîpavamsa I, 38; Gâtaka I, 15, 84;
Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his
edition of the Kullavagga, p. 350, and by Dr. Rhys Davids in his 'Buddhist Birth
Stories,' p. 185.
130:1 This is a stock phrase. Compare above VI, 34, II, and the Tevigga Sutta I,
7, 46, and the passages quoted on the last by Rh. D., 'Buddhist Suttas,' p. 287.
130:2 That is, as a present, the usual tribute of respect.
130:3 The names of these Rishis, and the above phrases from 'They who' &c.
downwards, recur several times in the Tevigga Sutta. See Rh. D., 'Buddhist
Suttas,' p. 172, &c. Most of these names are easily to be identified, being in
Sanskrit Vâmadeva, Visvâmitra, Gamadagni (who is only mentioned in this list in
reference to Rig-veda III, 62, quoted from below. See also Oldenberg's note to
Sâṅkhâyana's Grihya-sûtra IV, 10 in Indische Studien XV, 153), Âṅgirasa,
Bhâradvâga, Vasishtha, Kasyapa, and Bhrigu. The only doubtful names are Vâmaka
and Atthaka. The latter must be Ashtaka, mentioned as the author of Rig-veda X,
104, unless it be supposed to be a corrupt reading under which some
representation of Atri may lurk. Vâmaka is the only unintelligible form, for it
would be difficult to see how that word could come to stand for the Vamra to
whom Rig-veda X, 99 is ascribed.
131:1 See the eighth section of the Kûla-sîla.
132:1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to
Böhtlingk-Roth sub voce. Buddhaghosa's words are Koka-pânan ti
atthika-kadali-phalehi kata-pânam; and he explains moka by anatthikehi
kadali-phalehi kata-pânam. As kadali is the ordinary plantain or banana, which
has no seeds, the meaning of the difference he makes between the two kinds is
not clear. The expression ekatthithâlapakka, at Gâtaka I, 70, evidently rests on
the same meaning of the word atthi, which there also p. 133 cannot be, as usual,
seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.'s
note on p. 94 of the 'Buddhist Birth Stories.'
133:1 In the text read sâlûka.
133:2 This is the Grewia Asiatica of Linnaeus. See Böhtlingk-Roth under
parûsaka.
133:3 Toddy and arrack are so prepared. The use of toddy was one of the famous
Ten Points of the heretics at the Council of Vesâlî. See below, Kullavagga XII,
1, 11. Buddhaghosa explains this as 'drink made from any one of the seven kinds
of corn;' where the seven kinds referred to must be those mentioned in the
Abhidhâna-ppadîpikâ, verses 450, 451.
133:4 Dâka = sâka. Compare our note below on VI, 36, 8, and Gâtaka, ed.
Fausböll, I, 308.
133:5 Madhuka-puppha-rasam; Madhuka is the Bassia Latifolia of Linnaeus.
134:1 Yaññâ. Compare above, I, 22, 4, and our note there (p. 138).
134:2 This is of course the well-known verse Rig-veda III, 62, 10. The
argumentum ad hominem here is a fresh confirmation of the view already expressed
above in our note on I, 15, 1, that by the Gatilas are to be understood the
orthodox Brâhman ascetics.
134:3 Compare the Book of the Great Decease I, 31, and Gâtaka I, 119.
134:4 §§ 7, 8 recur in the Sela Sutta (Sutta Nipâta, III, 7, 21, 22), where they
stand in a much more appropriate context.
And Keniya the ascetic 2 heard the saying, 'Behold! the Samana Gotama, who was
born in the Sâkya clan, and who went forth from the Sâkya clan (to adopt the
religious life), has arrived at Âpana, and is staying at Âpana. Now regarding
that venerable Gotama, such is the high reputation that has been noised abroad
that he is said to be a fully-enlightened one, blessed and worthy, abounding in
wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who
guides men as a driver curbs a bullock, a teacher of gods and men, a blessed
Buddha. He by himself thoroughly understands, and sees, as it were face to face,
this universe, the world with its Devas, and with its Brahmas, and with its
Mâras, and all creatures, Samanas and Brâhmanas, gods and men: and he then makes
his knowledge known to others. The truth doth he make known, both in the spirit
and in the letter:
p. 130
lovely in its origin, lovely in its progress, lovely in its consummation. The
higher life doth he proclaim, in all its purity and all its perfectness. Blessed
is the sight of Arahats like that 1!' And Keniya the ascetic thought: 'What now
should I have taken 2 to the Samana Gotama.'
2. And Keniya the ascetic thought: 'They who are the ancient Rishis of the
Brâhmans, the authors of the sacred verses, the utterers of the sacred verses,
whose ancient form of words, so uttered chaunted or composed, the Brâhmans of
to-day chaunt over again and repeat, intoning or reciting exactly as had been
intoned or recited--to wit, Atthaka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi,
Aṅgirasa, Bhâradvâga, Vâsettha, and Bhagu 3--they were abstainers from food at
night, and abstainers from food at the wrong time, yet they used to receive such
things as drinks. (3.) Now the Samana Gotama is also an abstainer from food
p. 131
at night, an abstainer from food at the wrong time 1. It will be worthy of him
too to receive such things as drinks. And when he had had a quantity of
drinkables made ready he had them carried on pingoes and went up to the place
where the Blessed One was. And when he had come there, he greeted him; and after
exchanging with him the greetings of friendship and civility, he stood by on one
side. And so standing Keniya the ascetic spake thus to the Blessed One:
'May the Blessed One accept at my hands these drinkables.'
'Very good then, Keniya; give them to the Bhikkhus.'
The Bhikkhus, fearing to offend, would not receive them.
'Receive them, O Bhikkhus, and make use of them.'
4. Then Keniya the ascetic having, with his own hand, satisfied the
Bhikkhu-samgha with the Buddha at their head with many drinkables until they
refused any more, took his seat, when the Blessed One had washed his hands, and
had laid aside the bowl, on one side. And when he was so seated the Blessed One
taught and incited and aroused and gladdened Keniya the ascetic with religious
discourse: and Keniya the ascetic, when he had been taught and incited and
aroused and gladdened by the Blessed One with religious discourse, spake thus to
the Blessed One:
'May the venerable Gotama grant to me the privilege of providing the to-morrow's
meal for him, together with the company of the Bhikkhus.'
p. 132
5. 'Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are
the Bhikkhus in number. And thou art greatly devoted to the Brâhmans.'
Yet a second time spake Keniya the ascetic to the Blessed One thus:
'What though the company of the Bhikkhus, O Gotama, be great; and though two
hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant
to me the privilege of providing the to-morrow's meal for him, together with the
company of the Bhikkhus.'
'Great, O Keniya (&c., as before).'
Yet a third time spake Keniya the ascetic to the venerable Gotama thus:
'What though the company of the Bhikkhus (&c., as before).'
Then the Blessed One granted, by remaining silent, his consent. And when Keniya
the ascetic perceived that the Blessed One had granted his consent, he arose
from his seat, and departed thence.
6. Then the Blessed One on that occasion, and in that connection, after he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, eight kinds of drink-able things: mango-syrup, and
jambu-syrup, and plantain-syrup 1, and moka-syrup, and honey, and
p. 133
grape juice, and syrup made from the edible root of the water-lily 1, and
phârusaka 2-syrup. I allow you, O Bhikkhus, the juice of all fruits, except the
juice prepared from corn 3. I allow you, O Bhikkhus, drinks prepared from all
leaves, except drinks prepared from potherbs 4. I allow you, O Bhikkhus, drinks
prepared from all flowers, except liquorice-juice 5. I allow you, O Bhikkhus,
the use of the juice of the sugar cane.'
7. And Keniya the ascetic, at the end of the night, had sweet food, both hard
and soft, made ready at his hermitage: and he had the time announced to the
Blessed One, saying, 'It is time, O Gotama, and the meal is ready.'
And the Blessed One, having put on his under robes early in the morning, went,
duly bowled and . robed, to the place where the hermitage of Keniya the ascetic
was. And when he had arrived there, he sat down on the seat spread out for him,
and with him the company of the Bhikkhus. Then
p. 134
[paragraph continues] Keniya the ascetic, with his own hand, offered to the
company of the Bhikkhus with the Buddha at their head, and satisfied them with
the sweet food, both hard and soft. And when the Blessed One had finished his
meal and had washed his hands and his bowl, he (Keniya) took his seat on one
side.
8. And when he was so seated the Blessed One pronounced the benediction on
Keniya the ascetic in these verses:
'Of the offerings 1 the fire sacrifice is the chief, of sacred verses the chief
is the Sâvitthi 2;
'Among men the king is chief; and of waters the ocean,
'Of constellations the moon is chief, and of heat-givers the sun,
But of them, the conquering ones, who long after good, the Samgha, verily, is
chief.'
And when the Blessed One had, in these verses, pronounced the benediction 3 on
Keniya the ascetic, he rose from his seat, and departed thence 4.
Footnotes
129:2 In Pâli Gatila; that is, 'one with long matted hair.' See our note on
Mahâvagga I, 15, I; and compare also Dîpavamsa I, 38; Gâtaka I, 15, 84;
Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his
edition of the Kullavagga, p. 350, and by Dr. Rhys Davids in his 'Buddhist Birth
Stories,' p. 185.
130:1 This is a stock phrase. Compare above VI, 34, II, and the Tevigga Sutta I,
7, 46, and the passages quoted on the last by Rh. D., 'Buddhist Suttas,' p. 287.
130:2 That is, as a present, the usual tribute of respect.
130:3 The names of these Rishis, and the above phrases from 'They who' &c.
downwards, recur several times in the Tevigga Sutta. See Rh. D., 'Buddhist
Suttas,' p. 172, &c. Most of these names are easily to be identified, being in
Sanskrit Vâmadeva, Visvâmitra, Gamadagni (who is only mentioned in this list in
reference to Rig-veda III, 62, quoted from below. See also Oldenberg's note to
Sâṅkhâyana's Grihya-sûtra IV, 10 in Indische Studien XV, 153), Âṅgirasa,
Bhâradvâga, Vasishtha, Kasyapa, and Bhrigu. The only doubtful names are Vâmaka
and Atthaka. The latter must be Ashtaka, mentioned as the author of Rig-veda X,
104, unless it be supposed to be a corrupt reading under which some
representation of Atri may lurk. Vâmaka is the only unintelligible form, for it
would be difficult to see how that word could come to stand for the Vamra to
whom Rig-veda X, 99 is ascribed.
131:1 See the eighth section of the Kûla-sîla.
132:1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to
Böhtlingk-Roth sub voce. Buddhaghosa's words are Koka-pânan ti
atthika-kadali-phalehi kata-pânam; and he explains moka by anatthikehi
kadali-phalehi kata-pânam. As kadali is the ordinary plantain or banana, which
has no seeds, the meaning of the difference he makes between the two kinds is
not clear. The expression ekatthithâlapakka, at Gâtaka I, 70, evidently rests on
the same meaning of the word atthi, which there also p. 133 cannot be, as usual,
seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.'s
note on p. 94 of the 'Buddhist Birth Stories.'
133:1 In the text read sâlûka.
133:2 This is the Grewia Asiatica of Linnaeus. See Böhtlingk-Roth under
parûsaka.
133:3 Toddy and arrack are so prepared. The use of toddy was one of the famous
Ten Points of the heretics at the Council of Vesâlî. See below, Kullavagga XII,
1, 11. Buddhaghosa explains this as 'drink made from any one of the seven kinds
of corn;' where the seven kinds referred to must be those mentioned in the
Abhidhâna-ppadîpikâ, verses 450, 451.
133:4 Dâka = sâka. Compare our note below on VI, 36, 8, and Gâtaka, ed.
Fausböll, I, 308.
133:5 Madhuka-puppha-rasam; Madhuka is the Bassia Latifolia of Linnaeus.
134:1 Yaññâ. Compare above, I, 22, 4, and our note there (p. 138).
134:2 This is of course the well-known verse Rig-veda III, 62, 10. The
argumentum ad hominem here is a fresh confirmation of the view already expressed
above in our note on I, 15, 1, that by the Gatilas are to be understood the
orthodox Brâhman ascetics.
134:3 Compare the Book of the Great Decease I, 31, and Gâtaka I, 119.
134:4 §§ 7, 8 recur in the Sela Sutta (Sutta Nipâta, III, 7, 21, 22), where they
stand in a much more appropriate context.
Mahavagga - Sixth Khandhaka: Chapter 34
1. Now at that time in Bhaddiya-nagara there dwelt a householder named Mendaka
(the Goat), who was possessed of this miraculous power: When he had bathed his
head, and had had his granary swept out, he could sit outside and fill the
granary
p. 122
by making showers of grain fall down from the sky. His wife was possessed of
this miraculous power: When she sat down beside a pint 1 pot and vessel for
curry and sauce she could serve the serving men with food; and so long as she
did not get up, it was not exhausted. Their son was possessed of this miraculous
power: He could take a bag containing a thousand 2, and give to each serving man
six months' wages; and so long as he held it in his hand, it was not exhausted.
2. Their daughter-in-law was possessed of this miraculous power.: When she sat
down beside a four-bushel 3 basket she could give six months' rice to the
serving men; and so long as she did not get up, it was not exhausted. Their
slave was possessed of this miraculous power: When he ploughed with one
plough-share seven furrows were formed.
3, 4. Now the Mâgadha king Seniya Bimbisâra heard: 'In Bhaddiya-nagara in our
kingdom there dwells, they say, a householder named Mendaka, who is possessed
(&c., as in §§ 1, 2, down to the end).'
5. Then the Mâgadha king Seniya Bimbisâra said to a certain minister who had
charge of general affairs: 'They say, good Sir, that in Bhaddiya-nagara (&c., as
above). Go, good Sir, and find out about this. When you have seen it, it shall
be the same as if I myself had seen it.'
'Even so, Lord,' said that minister, in assent, to the Mâgadha king Seniya
Bimbisâra, and he set out for Bhaddiya-nagara with his fourfold host.
6. And proceeding straight on he came to Bhaddiya-nagara, and to the place where
the householder
p. 123
Mendaka the was; householder Mendaka a 'I have there, said to received command
from the king, "They say, good Sir (&c., as above, S 5)." Let us behold, O
householder, your miraculous power.'
Then Mendaka the householder bathed his head, and had his granary swept out, and
sat down outside it. And showers of grain fell down from the sky and filled the
granary.
'I have seen, O householder, your miraculous power. Let us see that of your
wife.'
7. Then Mendaka the householder gave command to his wife, 'Serve then the
fourfold host with food.'
And the wife of Mendaka the householder took her seat beside a pint pot and a
vessel of sauces and curry, and served the fourfold host with food; and until
she rose up it was not exhausted.
'I have seen, O householder, the miraculous power of your wife. Let us see that
of your son.'
8. Then Mendaka the householder gave command to his son, 'Pay then, my dear boy,
six months' wages to the fourfold host.'
And the son of Mendaka the householder took one bag containing a thousand, and
paid the four-fold army six months' wages. And so long as he held it in his
hand, it was not exhausted.
'I have seen, O householder, the miraculous power of your son. Let us see that
of your daughter-in-law.'
9. Then Mendaka the householder gave command to his daughter-in-law, 'Give,
then, six months' rice to the fourfold host.'
And the daughter-in-law of Mendaka the householder
p. 124
sat down beside one four-bushel basket, and provided the fourfold host with six
months' rice. And so long as she did not get up, it was not exhausted.
'I have seen, O householder, the miraculous power of your daughter-in-law. Let
us see that of your slave.'
'The miraculous power of my slave, Sir, must be seen in the field.'
'It is enough, O householder. I have seen the miraculous power of your slave.'
Then that minister returned again to Râgagaha with his fourfold host, and went
to the place where the Mâgadha king Seniya Bimbisâra was, and when he had come
there he told the matter to the Mâgadha king Seniya Bimbisâra.
10. Now the Blessed One, when he had remained at Vesâlî as long as he thought
fit, went on his way to Bhaddiya with a great company of Bhikkhus, with one
thousand two hundred and fifty Bhikkhus. And the Blessed One wandering straight
on arrived at Bhaddiya. And there the Blessed One stayed in the Gâtiyâvana.
11. And Mendaka the householder heard: 'Behold, that Samana Gotama, of the Sakya
clan, who left the Sakya tribe to adopt the religious life, is now arrived at
Bhaddiya and is staying in the Gâtiyâvana. Now regarding that venerable Gotama,
such is the high reputation that has been noised abroad that he is said to be a
fully-enlightened one, blessed, and worthy, abounding in wisdom and goodness,
happy, with knowledge of the worlds, unsurpassed, who guides men as a driver
curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself
thoroughly understands, and sees, as it
p. 125
were face to face, this universe, the world with its Devas, and with its
Brahmas; and with its Mâras, and all creatures, Samanas and Brâhmanas, gods and
men: and he then makes that knowledge known to others. The truth doth he make
known, both in the spirit and in the letter: lovely in its origin, lovely in its
progress, lovely in its consummation. The higher life doth he proclaim, in all
its purity and all its perfectness. Blessed is the sight of Arahats like that.'
12. Then Mendaka the householder had a number of splendid carriages made ready,
and mounting one of them he set out from Bhaddiya with the train of splendid
carriages to visit the Blessed One.
And many Titthiyas saw Mendaka the householder as he was coming from afar; .and
when-they had seen him, they said to Mendaka the householder:
'Whither, O householder, are you going?'
'I am going, Sirs, to visit the Blessed One, the Samana Gotama.'
'But why, O householder, do you, being a Kiriya-vâda, go out to visit the
Blessed One who is an Akiriya-vâda? For, O householder, the Samana Gotama, who
is an Akiriya-vâda, teaches Dhamma without the doctrine of action 1, and in this
Dhamma he instructs his hearers.'
13. Then thought Mendaka the householder: 'For a certainty that Blessed One must
be an Arahat Buddha: since these Titthiyas are so jealous of him.' And he went
on to the place where the Blessed One was, proceeding in the carriage as far
p. 126
as the ground was passable for carriages, and then dismounting from the
carriage, and going on foot. And when he had come there, he bowed down before
the Blessed One, and took his seat on one side.
And when he was so seated the Blessed One preached (&c., as usual, for instance,
I, 8, 2; 3, down to:) 'taken his refuge in him.'
'May the Blessed One consent to take his meal, together with the Bhikkhu-samgha,
at my house to-morrow.'
The Blessed One consented by remaining silent.
14. Then Mendaka the householder when he saw that the Blessed One had consented
(&c., as usual, see VI, 18, 1, 2, down to:) sat down on the seat prepared for
him.
15. Then the wife, and the son, and the daughter-in-law, and the slave of
Mendaka the householder went 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.
And the Blessed One preached to them (&c., as in § 13, down to:) 'taken their
refuge in him.'
16. Then Mendaka the householder served the Bhikkhu-samgha with the Buddha at
their head (&c., as usual, down to:) sat down on one side.
And when he was so seated Mendaka the householder said to the Blessed One: 'So
long as the Blessed One shall stay at Bhaddiya, so long will I provide the
Bhikkhu-samgha with the Buddha at their head with food every day.'
Then the Blessed One gladdened (&c., as usual, down to:) the Blessed One rose
from his seat, and went away.
17. Now when the Blessed One had remained
p. 127
at Bhaddiya as long as he thought fit, he went on, without informing Mendaka the
householder, to Aṅguttarâpa with a great company of Bhikkhus, with one thousand
two hundred and fifty Bhikkhus.
And Mendaka the householder heard: 'The Blessed One, they say, has gone on to
Aṅguttarâpa with (&c., down to:) Bhikkhus.' And Mendaka the householder gave
command to his slaves and servants: 'Load then, my men, a quantity of salt and
oil, and rice, and hard food, and come: and let one thousand two hundred and
fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we
find the Blessed One there will we supply him with fresh milk.'
18. And Mendaka the householder came up with the Blessed One in a desert place
on the way. And Mendaka the householder went up to the place where the Blessed
One was: and when he had come he stood on one side. And so standing, Mendaka the
householder said to the Blessed One: 'May the Blessed One consent to take his
meal (&c., as usual, down to:) 'The time has come, and the meal is ready.'
19. And the Blessed One early in the morning (&c., down to:) sat down on the
seat prepared for him.
Then Mendaka the householder gave command to those thousand two hundred and
fifty cow-keepers: 'Take then, my men, each of you a cow, and wait each of you
upon a. Bhikkhu, and provide him with fresh milk.'
And Mendaka the householder waited upon the Bhikkhu-samgha with the Buddha at
their head with his own hand, and satisfied them with sweet food, hard and soft,
and with fresh milk.
p. 128
The Bhikkhus, fearing to offend, would not take the milk:
'Take it, Bhikkhus, and drink it.'
20. And Mendaka the householder, when he had waited with his own hand upon the
Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet
food, hard and soft, and with fresh milk; and when the Blessed One had finished
his meal, and had washed his hands and his bowl, took his seat on one side.
And, so sitting, Mendaka the householder said to the Blessed One: 'There are
desert ways, Lord, waterless and foodless, where it is not easy to travel
without supplies for the journey. It would be well if the Blessed One were to
allow the Bhikkhus to take supplies with them.'
Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and
went away.
21. And the Blessed One, in that connection, and on that account, after having
delivered a religious discourse, said to the Bhikkhus:
'I allow you, O Bhikkhus, the five products of the cow;--milk, curds, ghee,
buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and
foodless, where it is not easy to travel without supplies for the journey. I
allow you, O Bhikkhus, to provide yourselves with supplies for a journey;--rice
for him who wants rice, beans for him who wants beans 1, salt for him who wants
salt, molasses for him who wants molasses, oil for him who wants oil, ghee for
him who wants ghee. There are, O Bhikkhus, faithful and converted men who
deposit
p. 129
gold with a kappiya-kâraka 1, saying, "Provide whatever is allowable for this
Bhikkhu." I allow you, O Bhikkhus, to accept whatever is allowable. But I do not
say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek
for gold.'
Footnotes
122:1 Alhaka. See Rh. D., 'Ancient Coins and Measures,' p.18.
122:2 Ibid. p. 9 and note 4.
122:3 Dona. Ibid. p. 18.
125:1 See above, VI, 31, 5.
128:1 Two kinds of beans are mentioned, mugga and mâsa.
129:1 See above, chap. 17. 8.
(the Goat), who was possessed of this miraculous power: When he had bathed his
head, and had had his granary swept out, he could sit outside and fill the
granary
p. 122
by making showers of grain fall down from the sky. His wife was possessed of
this miraculous power: When she sat down beside a pint 1 pot and vessel for
curry and sauce she could serve the serving men with food; and so long as she
did not get up, it was not exhausted. Their son was possessed of this miraculous
power: He could take a bag containing a thousand 2, and give to each serving man
six months' wages; and so long as he held it in his hand, it was not exhausted.
2. Their daughter-in-law was possessed of this miraculous power.: When she sat
down beside a four-bushel 3 basket she could give six months' rice to the
serving men; and so long as she did not get up, it was not exhausted. Their
slave was possessed of this miraculous power: When he ploughed with one
plough-share seven furrows were formed.
3, 4. Now the Mâgadha king Seniya Bimbisâra heard: 'In Bhaddiya-nagara in our
kingdom there dwells, they say, a householder named Mendaka, who is possessed
(&c., as in §§ 1, 2, down to the end).'
5. Then the Mâgadha king Seniya Bimbisâra said to a certain minister who had
charge of general affairs: 'They say, good Sir, that in Bhaddiya-nagara (&c., as
above). Go, good Sir, and find out about this. When you have seen it, it shall
be the same as if I myself had seen it.'
'Even so, Lord,' said that minister, in assent, to the Mâgadha king Seniya
Bimbisâra, and he set out for Bhaddiya-nagara with his fourfold host.
6. And proceeding straight on he came to Bhaddiya-nagara, and to the place where
the householder
p. 123
Mendaka the was; householder Mendaka a 'I have there, said to received command
from the king, "They say, good Sir (&c., as above, S 5)." Let us behold, O
householder, your miraculous power.'
Then Mendaka the householder bathed his head, and had his granary swept out, and
sat down outside it. And showers of grain fell down from the sky and filled the
granary.
'I have seen, O householder, your miraculous power. Let us see that of your
wife.'
7. Then Mendaka the householder gave command to his wife, 'Serve then the
fourfold host with food.'
And the wife of Mendaka the householder took her seat beside a pint pot and a
vessel of sauces and curry, and served the fourfold host with food; and until
she rose up it was not exhausted.
'I have seen, O householder, the miraculous power of your wife. Let us see that
of your son.'
8. Then Mendaka the householder gave command to his son, 'Pay then, my dear boy,
six months' wages to the fourfold host.'
And the son of Mendaka the householder took one bag containing a thousand, and
paid the four-fold army six months' wages. And so long as he held it in his
hand, it was not exhausted.
'I have seen, O householder, the miraculous power of your son. Let us see that
of your daughter-in-law.'
9. Then Mendaka the householder gave command to his daughter-in-law, 'Give,
then, six months' rice to the fourfold host.'
And the daughter-in-law of Mendaka the householder
p. 124
sat down beside one four-bushel basket, and provided the fourfold host with six
months' rice. And so long as she did not get up, it was not exhausted.
'I have seen, O householder, the miraculous power of your daughter-in-law. Let
us see that of your slave.'
'The miraculous power of my slave, Sir, must be seen in the field.'
'It is enough, O householder. I have seen the miraculous power of your slave.'
Then that minister returned again to Râgagaha with his fourfold host, and went
to the place where the Mâgadha king Seniya Bimbisâra was, and when he had come
there he told the matter to the Mâgadha king Seniya Bimbisâra.
10. Now the Blessed One, when he had remained at Vesâlî as long as he thought
fit, went on his way to Bhaddiya with a great company of Bhikkhus, with one
thousand two hundred and fifty Bhikkhus. And the Blessed One wandering straight
on arrived at Bhaddiya. And there the Blessed One stayed in the Gâtiyâvana.
11. And Mendaka the householder heard: 'Behold, that Samana Gotama, of the Sakya
clan, who left the Sakya tribe to adopt the religious life, is now arrived at
Bhaddiya and is staying in the Gâtiyâvana. Now regarding that venerable Gotama,
such is the high reputation that has been noised abroad that he is said to be a
fully-enlightened one, blessed, and worthy, abounding in wisdom and goodness,
happy, with knowledge of the worlds, unsurpassed, who guides men as a driver
curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself
thoroughly understands, and sees, as it
p. 125
were face to face, this universe, the world with its Devas, and with its
Brahmas; and with its Mâras, and all creatures, Samanas and Brâhmanas, gods and
men: and he then makes that knowledge known to others. The truth doth he make
known, both in the spirit and in the letter: lovely in its origin, lovely in its
progress, lovely in its consummation. The higher life doth he proclaim, in all
its purity and all its perfectness. Blessed is the sight of Arahats like that.'
12. Then Mendaka the householder had a number of splendid carriages made ready,
and mounting one of them he set out from Bhaddiya with the train of splendid
carriages to visit the Blessed One.
And many Titthiyas saw Mendaka the householder as he was coming from afar; .and
when-they had seen him, they said to Mendaka the householder:
'Whither, O householder, are you going?'
'I am going, Sirs, to visit the Blessed One, the Samana Gotama.'
'But why, O householder, do you, being a Kiriya-vâda, go out to visit the
Blessed One who is an Akiriya-vâda? For, O householder, the Samana Gotama, who
is an Akiriya-vâda, teaches Dhamma without the doctrine of action 1, and in this
Dhamma he instructs his hearers.'
13. Then thought Mendaka the householder: 'For a certainty that Blessed One must
be an Arahat Buddha: since these Titthiyas are so jealous of him.' And he went
on to the place where the Blessed One was, proceeding in the carriage as far
p. 126
as the ground was passable for carriages, and then dismounting from the
carriage, and going on foot. And when he had come there, he bowed down before
the Blessed One, and took his seat on one side.
And when he was so seated the Blessed One preached (&c., as usual, for instance,
I, 8, 2; 3, down to:) 'taken his refuge in him.'
'May the Blessed One consent to take his meal, together with the Bhikkhu-samgha,
at my house to-morrow.'
The Blessed One consented by remaining silent.
14. Then Mendaka the householder when he saw that the Blessed One had consented
(&c., as usual, see VI, 18, 1, 2, down to:) sat down on the seat prepared for
him.
15. Then the wife, and the son, and the daughter-in-law, and the slave of
Mendaka the householder went 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.
And the Blessed One preached to them (&c., as in § 13, down to:) 'taken their
refuge in him.'
16. Then Mendaka the householder served the Bhikkhu-samgha with the Buddha at
their head (&c., as usual, down to:) sat down on one side.
And when he was so seated Mendaka the householder said to the Blessed One: 'So
long as the Blessed One shall stay at Bhaddiya, so long will I provide the
Bhikkhu-samgha with the Buddha at their head with food every day.'
Then the Blessed One gladdened (&c., as usual, down to:) the Blessed One rose
from his seat, and went away.
17. Now when the Blessed One had remained
p. 127
at Bhaddiya as long as he thought fit, he went on, without informing Mendaka the
householder, to Aṅguttarâpa with a great company of Bhikkhus, with one thousand
two hundred and fifty Bhikkhus.
And Mendaka the householder heard: 'The Blessed One, they say, has gone on to
Aṅguttarâpa with (&c., down to:) Bhikkhus.' And Mendaka the householder gave
command to his slaves and servants: 'Load then, my men, a quantity of salt and
oil, and rice, and hard food, and come: and let one thousand two hundred and
fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we
find the Blessed One there will we supply him with fresh milk.'
18. And Mendaka the householder came up with the Blessed One in a desert place
on the way. And Mendaka the householder went up to the place where the Blessed
One was: and when he had come he stood on one side. And so standing, Mendaka the
householder said to the Blessed One: 'May the Blessed One consent to take his
meal (&c., as usual, down to:) 'The time has come, and the meal is ready.'
19. And the Blessed One early in the morning (&c., down to:) sat down on the
seat prepared for him.
Then Mendaka the householder gave command to those thousand two hundred and
fifty cow-keepers: 'Take then, my men, each of you a cow, and wait each of you
upon a. Bhikkhu, and provide him with fresh milk.'
And Mendaka the householder waited upon the Bhikkhu-samgha with the Buddha at
their head with his own hand, and satisfied them with sweet food, hard and soft,
and with fresh milk.
p. 128
The Bhikkhus, fearing to offend, would not take the milk:
'Take it, Bhikkhus, and drink it.'
20. And Mendaka the householder, when he had waited with his own hand upon the
Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet
food, hard and soft, and with fresh milk; and when the Blessed One had finished
his meal, and had washed his hands and his bowl, took his seat on one side.
And, so sitting, Mendaka the householder said to the Blessed One: 'There are
desert ways, Lord, waterless and foodless, where it is not easy to travel
without supplies for the journey. It would be well if the Blessed One were to
allow the Bhikkhus to take supplies with them.'
Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and
went away.
21. And the Blessed One, in that connection, and on that account, after having
delivered a religious discourse, said to the Bhikkhus:
'I allow you, O Bhikkhus, the five products of the cow;--milk, curds, ghee,
buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and
foodless, where it is not easy to travel without supplies for the journey. I
allow you, O Bhikkhus, to provide yourselves with supplies for a journey;--rice
for him who wants rice, beans for him who wants beans 1, salt for him who wants
salt, molasses for him who wants molasses, oil for him who wants oil, ghee for
him who wants ghee. There are, O Bhikkhus, faithful and converted men who
deposit
p. 129
gold with a kappiya-kâraka 1, saying, "Provide whatever is allowable for this
Bhikkhu." I allow you, O Bhikkhus, to accept whatever is allowable. But I do not
say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek
for gold.'
Footnotes
122:1 Alhaka. See Rh. D., 'Ancient Coins and Measures,' p.18.
122:2 Ibid. p. 9 and note 4.
122:3 Dona. Ibid. p. 18.
125:1 See above, VI, 31, 5.
128:1 Two kinds of beans are mentioned, mugga and mâsa.
129:1 See above, chap. 17. 8.
Mahavagga - Sixth Khandhaka: Chapter 33
1. Now at that time the country people loaded much salt, and oil, and rice, and
hard food on their carts, and making a laager in the outer enclosure of the
Ârâma, they waited there, saying, 'When it comes to our turn, we will provide a
meal.' And a great storm-cloud arose. Then those people went to the place where
the venerable Ânanda was; and when they had come there they said to the
venerable Ânanda: 'We loaded a quantity of salt, and oil, and rice, and hard
food on to our carts; and they stand there. Now a great storm-cloud has arisen.
What are we now, Ânanda, Sir, to do with them?'
Then the venerable Ânanda told this thing to the Blessed One.
2. 'In that case, Ânanda, let the Samgha decide upon some outside building as a
kappiyabhûmi (that is to say, a site, outside the actual dwelling, in which
provisions can be kept or cooked without breaking the rule laid down in the last
chapter) and keep the stores there (in a building) of any shape the Samgha
chooses, such as vihâra, addhayoga, pâsâda, hammiya, guhâ 1.
'And thus, O Bhikkhus, should it be resolved upon. A discreet and able Bhikkhu
should proclaim the following ñatti before the Samgha: "Let the Samgha, reverend
Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vihâra called
N. N. to be our kappiya-bhûmi. This is the ñatti. Let the Samgha, reverend Sirs,
hear me.
p. 120
[paragraph continues] The Samgha appoints the Vihâra called N. N. to be our
kappiya-bhûmi. Let any one of the venerable brethren who is in favour of
appointing the Vihâra (&c., down to:) thus I understand."'
3. Now at that time men in that place--the kappiya-bhûmi duly chosen by
resolution (of the Samgha)--boiled congey, and boiled rice, and mixed curries,
and cut up meat, and split fire-wood. And when the Blessed One, as the night was
passing away, rose up, he heard a great and loud noise, as of the cawing of
crows. On hearing this he asked the venerable Ânanda: 'What now, Ânanda, may be
this great and loud noise, as of the cawing of crows?'
4. 'In that place, Lord,--the kappiya-bhûmi duly chosen by resolution (of the
Samgha),--men are now boiling congey, and boiling rice, and mixing curries, and
cutting up meat, and splitting fire-wood. Thence, Lord, comes that great and
loud noise, as of the cawing of crows.'
Then the Blessed One, in that connection, and on that account, after he had
delivered a religious discourse, said to the Bhikkhus
'A kappiya-bhûmi, O Bhikkhus, duly chosen, is not to be made use of. Whosoever
shall so use it, is guilty of a dukkata offence. I allow you, O Bhikkhus, a
kappiya-bhûmi of three kinds, one that has become so by means of a proclamation
1,
p. 121
an ox-stall 1, and a building belonging to laymen 2.'
5. Now at that time the venerable Yasoga was sick, and drugs were brought for
his use, and these the Bhikkhus put out of doors. Vermin ate them, and thieves
carried them away 3.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to use a duly chosen kappiya-bhûmi (to keep drugs in).
I allow you, O Bhikkhus, a kappiya-bhûmi of four kinds, one that has become so
by means of a proclamation, an ox-stall, a building belonging to laymen, and a
duly chosen one.'
____________
End of the twenty-fourth Bhânavâra.
Footnotes
119:1 On these five kinds of buildings, see above, I, 30, 4; II, 8, 1.
120:1 Buddhaghosa says on this word: 'When a Vihâra is to be erected on piles,
or the foundations of its walls are to be dug out, and the stones on which it is
to rest are already laid, then when the first pile or the first stone of the
walls is put upon them, the men standing round in a body proclaim, "Let us make
a kappiyakutî."' The proclamation cannot be made after the building has got
further than the actual stage here described. Ussâvanâ is p. 121 therefore from
ussâveti, 'to proclaim;' and antika is used here, as below in VII, 1, 7.
121:1 Gonisâdika. Compare Buddhaghosa's explanation of gonisâdi-nivittho gâmo at
Sutta-vibhaṅga, Pâr. II, 3, as given by Minayeff, 'Prâtimoksha,' p. 66, lines 7,
8. Here Buddhaghosa says simply, 'There are two kinds of ox-stalls; ârâma
ox-stalls and vihâra ox-stalls. Of these, when neither the ârâma nor the
dwellings are fenced in (parikkhittâni honti), that is an ârâma ox-stall; when
all or some of the dwellings are fenced in, and not the ârâma, that is a vihâra
ox-stall. So both kinds depend upon the fencing in of the ârâma.
121:2 This seems to mean that stores could be kept for the Samgha on laymen's
premises.
121:3 Compare above, VI, 17, 7.
hard food on their carts, and making a laager in the outer enclosure of the
Ârâma, they waited there, saying, 'When it comes to our turn, we will provide a
meal.' And a great storm-cloud arose. Then those people went to the place where
the venerable Ânanda was; and when they had come there they said to the
venerable Ânanda: 'We loaded a quantity of salt, and oil, and rice, and hard
food on to our carts; and they stand there. Now a great storm-cloud has arisen.
What are we now, Ânanda, Sir, to do with them?'
Then the venerable Ânanda told this thing to the Blessed One.
2. 'In that case, Ânanda, let the Samgha decide upon some outside building as a
kappiyabhûmi (that is to say, a site, outside the actual dwelling, in which
provisions can be kept or cooked without breaking the rule laid down in the last
chapter) and keep the stores there (in a building) of any shape the Samgha
chooses, such as vihâra, addhayoga, pâsâda, hammiya, guhâ 1.
'And thus, O Bhikkhus, should it be resolved upon. A discreet and able Bhikkhu
should proclaim the following ñatti before the Samgha: "Let the Samgha, reverend
Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vihâra called
N. N. to be our kappiya-bhûmi. This is the ñatti. Let the Samgha, reverend Sirs,
hear me.
p. 120
[paragraph continues] The Samgha appoints the Vihâra called N. N. to be our
kappiya-bhûmi. Let any one of the venerable brethren who is in favour of
appointing the Vihâra (&c., down to:) thus I understand."'
3. Now at that time men in that place--the kappiya-bhûmi duly chosen by
resolution (of the Samgha)--boiled congey, and boiled rice, and mixed curries,
and cut up meat, and split fire-wood. And when the Blessed One, as the night was
passing away, rose up, he heard a great and loud noise, as of the cawing of
crows. On hearing this he asked the venerable Ânanda: 'What now, Ânanda, may be
this great and loud noise, as of the cawing of crows?'
4. 'In that place, Lord,--the kappiya-bhûmi duly chosen by resolution (of the
Samgha),--men are now boiling congey, and boiling rice, and mixing curries, and
cutting up meat, and splitting fire-wood. Thence, Lord, comes that great and
loud noise, as of the cawing of crows.'
Then the Blessed One, in that connection, and on that account, after he had
delivered a religious discourse, said to the Bhikkhus
'A kappiya-bhûmi, O Bhikkhus, duly chosen, is not to be made use of. Whosoever
shall so use it, is guilty of a dukkata offence. I allow you, O Bhikkhus, a
kappiya-bhûmi of three kinds, one that has become so by means of a proclamation
1,
p. 121
an ox-stall 1, and a building belonging to laymen 2.'
5. Now at that time the venerable Yasoga was sick, and drugs were brought for
his use, and these the Bhikkhus put out of doors. Vermin ate them, and thieves
carried them away 3.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to use a duly chosen kappiya-bhûmi (to keep drugs in).
I allow you, O Bhikkhus, a kappiya-bhûmi of four kinds, one that has become so
by means of a proclamation, an ox-stall, a building belonging to laymen, and a
duly chosen one.'
____________
End of the twenty-fourth Bhânavâra.
Footnotes
119:1 On these five kinds of buildings, see above, I, 30, 4; II, 8, 1.
120:1 Buddhaghosa says on this word: 'When a Vihâra is to be erected on piles,
or the foundations of its walls are to be dug out, and the stones on which it is
to rest are already laid, then when the first pile or the first stone of the
walls is put upon them, the men standing round in a body proclaim, "Let us make
a kappiyakutî."' The proclamation cannot be made after the building has got
further than the actual stage here described. Ussâvanâ is p. 121 therefore from
ussâveti, 'to proclaim;' and antika is used here, as below in VII, 1, 7.
121:1 Gonisâdika. Compare Buddhaghosa's explanation of gonisâdi-nivittho gâmo at
Sutta-vibhaṅga, Pâr. II, 3, as given by Minayeff, 'Prâtimoksha,' p. 66, lines 7,
8. Here Buddhaghosa says simply, 'There are two kinds of ox-stalls; ârâma
ox-stalls and vihâra ox-stalls. Of these, when neither the ârâma nor the
dwellings are fenced in (parikkhittâni honti), that is an ârâma ox-stall; when
all or some of the dwellings are fenced in, and not the ârâma, that is a vihâra
ox-stall. So both kinds depend upon the fencing in of the ârâma.
121:2 This seems to mean that stores could be kept for the Samgha on laymen's
premises.
121:3 Compare above, VI, 17, 7.
Mahavagga - Sixth Khandhaka: Chapter 32
1. Now at that time Vesâlî was well provided with food, the harvest was good,
alms were easy to obtain, one could very well get a living 1 by gleaning, or
through favour.
p. 118
And when the Blessed One had retired into solitude this consideration presented
itself to his mind: 'The things which I have prescribed for the Bhikkhus in a
time of scarcity, when the harvest is bad, and alms are difficult to
obtain--keeping food indoors, cooking it indoors, cooking it of one's own
accord, taking what they can pick up, eating food brought from within, or
received before meal-time, eating things found in woods or in pools 1, those
things the Bhikkhus enjoy also now.'
And the Blessed One, in the evening, when he had left his solitude, said to the
venerable Ânanda: 'The things which (&c., as above, down to:) or in pools--do
the Bhikkhus enjoy those things now also?'
'They enjoy them, Lord.'
2. Then the Blessed One, in that connection, and on that account, after having
delivered a religious discourse, said to the Bhikkhus:
'The things which I have prescribed (&c., as in § 1, down to:) or in
pools--those I do not allow from this day forth. You are not, O Bhikkhus, to eat
food kept indoors, or cooked indoors, or cooked of your own accord; nor to take
things (to eat) which you have picked up. Whosoever shall do so, is guilty of a
dukkata offence. And you are not, O Bhikkhus--after you have once finished
eating, and have refused food still offered--to eat food brought from within, or
received before meal-time, or found in the woods or pools, even if it be food
which is not the leavings of the meal of one who has eaten on invitation.
Whosoever shall so eat, shall be dealt with according to law 2.'
Footnotes
117:1 Literally, 'keep oneself going.' Compare the use of yâpetum at
Mahâ-parinibbâna Sutta II, 32.
118:1 For these rules, see above, VI, 17-19.
118:2 See the 35th Pâkittiya Rule, and our note upon it.
alms were easy to obtain, one could very well get a living 1 by gleaning, or
through favour.
p. 118
And when the Blessed One had retired into solitude this consideration presented
itself to his mind: 'The things which I have prescribed for the Bhikkhus in a
time of scarcity, when the harvest is bad, and alms are difficult to
obtain--keeping food indoors, cooking it indoors, cooking it of one's own
accord, taking what they can pick up, eating food brought from within, or
received before meal-time, eating things found in woods or in pools 1, those
things the Bhikkhus enjoy also now.'
And the Blessed One, in the evening, when he had left his solitude, said to the
venerable Ânanda: 'The things which (&c., as above, down to:) or in pools--do
the Bhikkhus enjoy those things now also?'
'They enjoy them, Lord.'
2. Then the Blessed One, in that connection, and on that account, after having
delivered a religious discourse, said to the Bhikkhus:
'The things which I have prescribed (&c., as in § 1, down to:) or in
pools--those I do not allow from this day forth. You are not, O Bhikkhus, to eat
food kept indoors, or cooked indoors, or cooked of your own accord; nor to take
things (to eat) which you have picked up. Whosoever shall do so, is guilty of a
dukkata offence. And you are not, O Bhikkhus--after you have once finished
eating, and have refused food still offered--to eat food brought from within, or
received before meal-time, or found in the woods or pools, even if it be food
which is not the leavings of the meal of one who has eaten on invitation.
Whosoever shall so eat, shall be dealt with according to law 2.'
Footnotes
117:1 Literally, 'keep oneself going.' Compare the use of yâpetum at
Mahâ-parinibbâna Sutta II, 32.
118:1 For these rules, see above, VI, 17-19.
118:2 See the 35th Pâkittiya Rule, and our note upon it.
Mahavagga - Sixth Khandhaka: Chapter 31
1. At that time many distinguished Likkhavis were sitting together assembled in
the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and
of the Samgha. At that time Sîha, the general-in-chief (of the Likkhavis), a
disciple of the Nigantha sect, was sitting in that assembly. And Sîha, the
general, thought: 'Truly
p. 109
he, the Blessed One, must be the Arahat Buddha, since these many distinguished
Likkhavis, who are sitting here together assembled in the town-hall, speak in so
many ways in praise of the Buddha, of the Dhamma, and of the Samgha. What if I
were to go and visit him, the Arahat Buddha.'
2. And Sîha, the general, went to the place where the Nigantha Nâtaputta 1 was;
having approached him, he said to the Nigantha Nâtaputta: 'I wish, Lord, to go
and visit the Samana Gotama.'
'Why should you, Sîha, who believe in the result of actions 2 (according to
their moral merit), go to visit the Samana Gotama, who denies the result of
actions? For the Samana Gotama, Sîha, denies the result of actions; he teaches
the doctrine of non-action; and in this doctrine he trains his disciples.'
Then the desire to go and to visit the Blessed One, which had arisen in Sîha,
the general, abated in him.
3. And a second time many distinguished Likkhavis were sitting together (&c., as
in §§ 1, 2, down to the end).
And a third time many distinguished Likkhavis were sitting together, &c. And a
third time Sîha, the general, thought: 'Truly he, the Blessed One, must be the
Arahat Buddha, since these many distinguished Likkhavis, who are sitting here
together assembled in the town-hall, speak in so many ways
p. 110
in praise of the Buddha, of the Dhamma, and of the Samgha. What are the
Niganthas to me, whether they give their consent or not? What if I were to go
without asking the Niganthas for their consent, to visit him, the Blessed One,
the Arahat Buddha.'
4. And Sîha, the general, went out of Vesâlî with five hundred vehicles at broad
daylight in order to visit the Blessed One. He went in the carriage as far as
the ground was passable for carriages; there he alighted; and he proceeded on
foot to the place where the Blessed One was. Having approached him, and
respectfully saluted the Blessed One, he sat down near him. When he was sitting
near him, Sîha, the general, said to the Blessed One: 'I have heard, Lord, that
the Samana Gotama denies the result of actions; he teaches the doctrine of
non-action, and in this doctrine he trains his disciples. Now, Lord, those who
speak thus: "The Samana Gotama denies the result of actions," &c.--do they say
the truth of the Blessed One, and do they not bear false witness against the
Blessed One and pass off a spurious Dhamma as your Dhamma? And there is nothing
blameworthy in a discourse and dispute like this regarding matters of the
Dhamma; for it is our intention, Lord, to avoid bringing false accusations
against the Blessed One.'
5 1. 'There is a way, Sîha, in which one speaking truly could say of me: "The
Samana Gotama denies action 2; he teaches the doctrine of non-action; and in
this doctrine he trains his disciples."
p. 111
'And again, Sîha, there is a way in which one speaking truly could say of me:
"The Samana Gotama maintains action 1; he teaches the doctrine of action; and in
this doctrine he trains his disciples."
'And again, Sîha, there is a way in which one speaking truly could say of me:
"The Samana Gotama maintains annihilation 2; he teaches the doctrine of
annihilation; and in this doctrine he trains his disciples."
'And again, Sîha, there is a way in which one speaking truly could say of me:
"The Samana Gotama proclaims contemptibleness 3; he teaches the doctrine of
contemptibleness; and in this doctrine he trains his disciples."
'And again, &c.: "The Samana Gotama proclaims Vinaya 4; he teaches the doctrine
of Vinaya; and in this doctrine he trains his disciples."
'And again, &c.: "The Samana Gotama proclaims Tapas 5, &c."
'And again, &c.: "The Samana Gotama is apagabbha 6; he teaches the doctrine of
apagabbhatâ, &c."
p. 112
'And again, &c.: "The Samana Gotama is confident 1; he teaches the doctrine of
confidence, &c."
6. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama denies action; he teaches the doctrine of non-action; and in this
doctrine he trains his disciples?" I teach, Sîha, the not-doing of such actions
as are unrighteous, either by deed, or by word, or by thought; I teach the not
bringing about of the manifold conditions (of heart) which are evil and not
good. In this way, Sîha, one speaking truly could say of me: "The Samana Gotama,
&c."
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama maintains action; he teaches the doctrine of action; and in this
doctrine he trains his disciples?" I teach, Sîha, the doing of such actions as
are righteous, by deed, by word, and by thought; I teach the bringing about of
the manifold conditions (of heart) which are good and not evil. In this way,
&c."
7. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama maintains annihilation; he teaches the doctrine of annihilation;
and in this doctrine he trains his disciples?" I proclaim, Sîha, the
annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of
the manifold conditions (of heart) which are evil and not good. In this way,
&c."
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama
p. 113
proclaims contemptibleness, &c.?" I deem, Sîha, unrighteous actions
contemptible, whether they be performed by deed, or by word, or by thought; I
proclaim the doctrine of the contemptibleness of falling into the manifold
conditions (of heart) which are evil and not good. In this way, &c.
8. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama proclaims Vinaya, &c.?" I teach, Sîha, the doing away 1 with lust,
with ill-will, with delusion; I teach the doing away with the manifold
conditions (of heart) which are evil and not good. In this way, &c.
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama proclaims Tapas, &c.?" I teach, Sîha, that all the conditions (of
heart) which are evil and not good, unrighteous actions by deed, by word, and by
thought must be burnt away 2. He who has freed himself, Sîha, from all
conditions (of heart) which are evil and not good, which ought to be burnt away,
who has rooted them out, and has done away with them as a palm tree is rooted
out 3, so that they are destroyed 4 and cannot grow up again--such a
p. 114
person do I call accomplished in Tapas. Now the Tathâgata, Sîha, has freed
himself from all conditions, &c. In this way, &c.
9. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama is apagabbha (irresolute 1), &c.?" He who has freed himself, Sîha,
from the necessity of returning in future into a mother's womb 2, and of being
reborn into new existences, who has rooted out (his being subject to) rebirth,
and has done away with it as a palm tree is rooted out, so that it is destroyed
and cannot grow up again--such a person do I call apagabbha. Now the Tathâgata,
Sîha, has freed himself, &c. In this way, &c.
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama is confident, &c.?" I am confident, Sîha, by the highest
confidence; and thus I teach the doctrine of confidence and train my disciples
in it. In this way, &c.'
10. When he had spoken thus, Sîha, the general, said to the Blessed One:
'Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the
Blessed One receive me from this day forth while my life lasts as a disciple who
has taken his refuge in him.'
'Consider first, Sîha, what you are doing. It is becoming that well-known
persons like you should do nothing without due consideration.'
p. 115
'By this, Lord, my joy and my faith in the Blessed One has still increased, in
that the Blessed One says to me: "Consider first, &c." Had the other Titthiya
teachers, Lord, got me as their disciple, they would carry around their banners
through the whole of Vesâlî (and cry): "Sîha, the general, has become our
disciple!" But the Blessed One says to me: "Consider first, &c." For the second
time, Lord, I take my refuge in. the Blessed One, and in the Dhamma, and in the
Bhikkhu-samgha: may the Blessed One receive me from this day forth while my life
lasts as a disciple who has taken his refuge in him.'
11. 'For a long time, Sîha, drink has been offered to the Niganthas in your
house 1. You should therefore deem it right (also in the future) to give them
food when they come (to you on their alms-pilgrimage).'
'By this, Lord, my joy and my faith in the Blessed One has still increased, in
that the Blessed One says to me: "For a long time, &c." I have been told, Lord:
"The Samana Gotama says: 'To me alone gifts should be given; to nobody else
gifts should be given. To my pupils alone gifts should be given; to no one
else's pupils gifts should be given. Only what is given to me has great reward;
what is given to others has not great reward. Only what is given to my pupils
has great reward; what is given to the pupils of others has not great reward.'"
But the Blessed One exhorts me to give also to the Niganthas. Well, Lord, we
will see what will be seasonable.
p. 116
[paragraph continues] For the third time, Lord, I take my refuge in the Blessed
One, &c.'
12. And the Blessed One preached to Sîha, the general, in due course; that is to
say, he talked about the merits obtained by almsgiving, about the duties of
morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to:)
dependent on nobody else for knowledge of the doctrine of the Teacher, he said
to the Blessed One; 'Lord, may the Blessed One consent to take his meal with me
to-morrow, together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent. Then Sîha, the
general, when he understood that the Blessed One had accepted his invitation,
rose from his seat, respectfully saluted the Blessed One, and, passing round him
with his right side towards him, went away.
And Sîha, the general, gave order to a certain man (among his subalterns,
saying), 'Go, my friend, and see if there is any meat to be had 1: And when that
night had elapsed, Sîha, the general, ordered excellent food (&c., as in chap.
23. 5, down to the end).
13. At that time a great number of Niganthas (running) through Vesâlî, from road
to road and from cross-way to cross-way 2, with outstretched arms, cried:
'To-day Sîha, the general, has killed a great ox and has made a meal for the
Samana Gotama; the Samana Gotama knowingly eats this meat of an animal killed
for this very purpose, and has thus become virtually the author of that deed (of
killing the animal)!'
Then a certain man went to the place where Sîha,
p. 117
the general, was. Having approached him he said to Sîha, the general, into his
ear: 'Please, Lord, have you noticed that a great number of Niganthas (running)
through Vesâlî, &c.?'
'Do not mind it, my good Sir. Long since those venerable brethren are trying to
discredit the Buddha, the Dhamma, and the Samgha; and those venerable brethren
do not become tired of telling false, idle, vain lies of the Blessed One. Not
for our life would we ever intentionally kill a living being.'
14. And Sîha, the general, served and offered with his own hands excellent food,
both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head;
and when the Blessed One (&c., as in chap. 23. 7, down to the end).
In consequence of that the Blessed One, having delivered a religious discourse,
addressed the Bhikkhus and said:
'Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that
purpose. Whosoever does so, is guilty of a dukkata offence.
'I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not
see, if you have not heard, if you do not suspect (that it has been caught
specially to be given to you).'
Footnotes
109:1 The founder of the Nigantha sect, who is, according to the important
discovery of Professors Bühler and Jacobi, identical with the Mahâvira of the
Gain legends. See Jacobi's Preface to the Kalpasûtra, pp. 1 seq.
109:2 Kiriyavâda.
110:1 A part of the following discourse is the same as Suttavibhaṅga, Pârâg. I,
1, 3.
110:2 'The doctrine of non-action,' and 'the doctrine of action,' p. 111 taken
in the ordinary sense of the words, are the doctrines that the actions of
sentient beings receive not, or receive, their reward according to the law of
moral retribution. In this discourse, however, a peculiar meaning is attached to
these two terms; see § 6.
111:1 See note 2, p. 110.
111:2 Ukkhedavâda ( the doctrine of annihilation') is the doctrine that death is
the annihilation of existence ('ukkhedavâda sato sattassa ukkhedam vinâsam
vibhavam paññâpenti.' Brahmagâlasutta). But in this discourse the word is taken
in a peculiar sense; comp. § 7.
111:3 Gegukkhitâ. See § 7.
111:4 'Right conduct.' But in this discourse it is also taken in the sense of
'putting away' (scil. evil); see § 8.
111:5 'Self-mortification,' literally, 'burning,' in which sense the word is
taken in § 8.
111:6 Apagabbha (apragalbha) and apagabbhatâ ordinarily mean p. 112 'irresolute'
and 'irresolution.' But here the words are taken in quite another sense, with a
pun that cannot be rendered in English; see § 9.
112:1 See § 9.
113:1 Vinayâya.
113:2 Tapanîya, connected with tapas.
113:3 Tâlâ vatthukatâ. See Buddhaghosa's explanation of this phrase in Vinaya
Pitaka, vol. iii, p. 267.
113:4 Anabhâvam gatâ (see the correction, Vinaya Pitaka, vol. ii, p. 363),
literally, 'They are gone to non-existence.' Buddhaghosa takes great pains in
explaining anabhâva; and he quotes also a various reading anubhâva; see Vinaya
Pitaka, vol. iii, p. 267. But anabhâva is correct, and must be understood as a
synonym of abhâva. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr.
der Deutschen Morg. Ges. vol. xxxii, pp, 100 seq.; Weber, Hâla, p. 16; Pischel's
note on Hemakandra II, 190; Curtius, Griechische p. 114 Etymologie, 5th edition,
p. 306 (ἀνάεδνοσ, &c.). Another Pali word containing this prefix ana- is
anamata, anamatagga; see, for instance, Gâtaka II, p. 56.
114:1 See § 5 with our note.
114:2 Into a 'gabbha.' 'Apagabbha' is taken here as 'not subject to returning to
a gabbha.'
115:1 Literally,' your house has been an opâna to the Niganthas: Opâna may be
either avapâna or, as Buddhaghosa seems to understand it, udapâna (compare oka =
udaka).
116:1 About pavattamamsa, see the note at chap. 23. 2.
116:2 See X, 1, 9.
the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and
of the Samgha. At that time Sîha, the general-in-chief (of the Likkhavis), a
disciple of the Nigantha sect, was sitting in that assembly. And Sîha, the
general, thought: 'Truly
p. 109
he, the Blessed One, must be the Arahat Buddha, since these many distinguished
Likkhavis, who are sitting here together assembled in the town-hall, speak in so
many ways in praise of the Buddha, of the Dhamma, and of the Samgha. What if I
were to go and visit him, the Arahat Buddha.'
2. And Sîha, the general, went to the place where the Nigantha Nâtaputta 1 was;
having approached him, he said to the Nigantha Nâtaputta: 'I wish, Lord, to go
and visit the Samana Gotama.'
'Why should you, Sîha, who believe in the result of actions 2 (according to
their moral merit), go to visit the Samana Gotama, who denies the result of
actions? For the Samana Gotama, Sîha, denies the result of actions; he teaches
the doctrine of non-action; and in this doctrine he trains his disciples.'
Then the desire to go and to visit the Blessed One, which had arisen in Sîha,
the general, abated in him.
3. And a second time many distinguished Likkhavis were sitting together (&c., as
in §§ 1, 2, down to the end).
And a third time many distinguished Likkhavis were sitting together, &c. And a
third time Sîha, the general, thought: 'Truly he, the Blessed One, must be the
Arahat Buddha, since these many distinguished Likkhavis, who are sitting here
together assembled in the town-hall, speak in so many ways
p. 110
in praise of the Buddha, of the Dhamma, and of the Samgha. What are the
Niganthas to me, whether they give their consent or not? What if I were to go
without asking the Niganthas for their consent, to visit him, the Blessed One,
the Arahat Buddha.'
4. And Sîha, the general, went out of Vesâlî with five hundred vehicles at broad
daylight in order to visit the Blessed One. He went in the carriage as far as
the ground was passable for carriages; there he alighted; and he proceeded on
foot to the place where the Blessed One was. Having approached him, and
respectfully saluted the Blessed One, he sat down near him. When he was sitting
near him, Sîha, the general, said to the Blessed One: 'I have heard, Lord, that
the Samana Gotama denies the result of actions; he teaches the doctrine of
non-action, and in this doctrine he trains his disciples. Now, Lord, those who
speak thus: "The Samana Gotama denies the result of actions," &c.--do they say
the truth of the Blessed One, and do they not bear false witness against the
Blessed One and pass off a spurious Dhamma as your Dhamma? And there is nothing
blameworthy in a discourse and dispute like this regarding matters of the
Dhamma; for it is our intention, Lord, to avoid bringing false accusations
against the Blessed One.'
5 1. 'There is a way, Sîha, in which one speaking truly could say of me: "The
Samana Gotama denies action 2; he teaches the doctrine of non-action; and in
this doctrine he trains his disciples."
p. 111
'And again, Sîha, there is a way in which one speaking truly could say of me:
"The Samana Gotama maintains action 1; he teaches the doctrine of action; and in
this doctrine he trains his disciples."
'And again, Sîha, there is a way in which one speaking truly could say of me:
"The Samana Gotama maintains annihilation 2; he teaches the doctrine of
annihilation; and in this doctrine he trains his disciples."
'And again, Sîha, there is a way in which one speaking truly could say of me:
"The Samana Gotama proclaims contemptibleness 3; he teaches the doctrine of
contemptibleness; and in this doctrine he trains his disciples."
'And again, &c.: "The Samana Gotama proclaims Vinaya 4; he teaches the doctrine
of Vinaya; and in this doctrine he trains his disciples."
'And again, &c.: "The Samana Gotama proclaims Tapas 5, &c."
'And again, &c.: "The Samana Gotama is apagabbha 6; he teaches the doctrine of
apagabbhatâ, &c."
p. 112
'And again, &c.: "The Samana Gotama is confident 1; he teaches the doctrine of
confidence, &c."
6. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama denies action; he teaches the doctrine of non-action; and in this
doctrine he trains his disciples?" I teach, Sîha, the not-doing of such actions
as are unrighteous, either by deed, or by word, or by thought; I teach the not
bringing about of the manifold conditions (of heart) which are evil and not
good. In this way, Sîha, one speaking truly could say of me: "The Samana Gotama,
&c."
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama maintains action; he teaches the doctrine of action; and in this
doctrine he trains his disciples?" I teach, Sîha, the doing of such actions as
are righteous, by deed, by word, and by thought; I teach the bringing about of
the manifold conditions (of heart) which are good and not evil. In this way,
&c."
7. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama maintains annihilation; he teaches the doctrine of annihilation;
and in this doctrine he trains his disciples?" I proclaim, Sîha, the
annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of
the manifold conditions (of heart) which are evil and not good. In this way,
&c."
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama
p. 113
proclaims contemptibleness, &c.?" I deem, Sîha, unrighteous actions
contemptible, whether they be performed by deed, or by word, or by thought; I
proclaim the doctrine of the contemptibleness of falling into the manifold
conditions (of heart) which are evil and not good. In this way, &c.
8. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama proclaims Vinaya, &c.?" I teach, Sîha, the doing away 1 with lust,
with ill-will, with delusion; I teach the doing away with the manifold
conditions (of heart) which are evil and not good. In this way, &c.
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama proclaims Tapas, &c.?" I teach, Sîha, that all the conditions (of
heart) which are evil and not good, unrighteous actions by deed, by word, and by
thought must be burnt away 2. He who has freed himself, Sîha, from all
conditions (of heart) which are evil and not good, which ought to be burnt away,
who has rooted them out, and has done away with them as a palm tree is rooted
out 3, so that they are destroyed 4 and cannot grow up again--such a
p. 114
person do I call accomplished in Tapas. Now the Tathâgata, Sîha, has freed
himself from all conditions, &c. In this way, &c.
9. 'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama is apagabbha (irresolute 1), &c.?" He who has freed himself, Sîha,
from the necessity of returning in future into a mother's womb 2, and of being
reborn into new existences, who has rooted out (his being subject to) rebirth,
and has done away with it as a palm tree is rooted out, so that it is destroyed
and cannot grow up again--such a person do I call apagabbha. Now the Tathâgata,
Sîha, has freed himself, &c. In this way, &c.
'And in which way is it, Sîha, that one speaking truly could say of me: "The
Samana Gotama is confident, &c.?" I am confident, Sîha, by the highest
confidence; and thus I teach the doctrine of confidence and train my disciples
in it. In this way, &c.'
10. When he had spoken thus, Sîha, the general, said to the Blessed One:
'Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the
Blessed One receive me from this day forth while my life lasts as a disciple who
has taken his refuge in him.'
'Consider first, Sîha, what you are doing. It is becoming that well-known
persons like you should do nothing without due consideration.'
p. 115
'By this, Lord, my joy and my faith in the Blessed One has still increased, in
that the Blessed One says to me: "Consider first, &c." Had the other Titthiya
teachers, Lord, got me as their disciple, they would carry around their banners
through the whole of Vesâlî (and cry): "Sîha, the general, has become our
disciple!" But the Blessed One says to me: "Consider first, &c." For the second
time, Lord, I take my refuge in. the Blessed One, and in the Dhamma, and in the
Bhikkhu-samgha: may the Blessed One receive me from this day forth while my life
lasts as a disciple who has taken his refuge in him.'
11. 'For a long time, Sîha, drink has been offered to the Niganthas in your
house 1. You should therefore deem it right (also in the future) to give them
food when they come (to you on their alms-pilgrimage).'
'By this, Lord, my joy and my faith in the Blessed One has still increased, in
that the Blessed One says to me: "For a long time, &c." I have been told, Lord:
"The Samana Gotama says: 'To me alone gifts should be given; to nobody else
gifts should be given. To my pupils alone gifts should be given; to no one
else's pupils gifts should be given. Only what is given to me has great reward;
what is given to others has not great reward. Only what is given to my pupils
has great reward; what is given to the pupils of others has not great reward.'"
But the Blessed One exhorts me to give also to the Niganthas. Well, Lord, we
will see what will be seasonable.
p. 116
[paragraph continues] For the third time, Lord, I take my refuge in the Blessed
One, &c.'
12. And the Blessed One preached to Sîha, the general, in due course; that is to
say, he talked about the merits obtained by almsgiving, about the duties of
morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to:)
dependent on nobody else for knowledge of the doctrine of the Teacher, he said
to the Blessed One; 'Lord, may the Blessed One consent to take his meal with me
to-morrow, together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent. Then Sîha, the
general, when he understood that the Blessed One had accepted his invitation,
rose from his seat, respectfully saluted the Blessed One, and, passing round him
with his right side towards him, went away.
And Sîha, the general, gave order to a certain man (among his subalterns,
saying), 'Go, my friend, and see if there is any meat to be had 1: And when that
night had elapsed, Sîha, the general, ordered excellent food (&c., as in chap.
23. 5, down to the end).
13. At that time a great number of Niganthas (running) through Vesâlî, from road
to road and from cross-way to cross-way 2, with outstretched arms, cried:
'To-day Sîha, the general, has killed a great ox and has made a meal for the
Samana Gotama; the Samana Gotama knowingly eats this meat of an animal killed
for this very purpose, and has thus become virtually the author of that deed (of
killing the animal)!'
Then a certain man went to the place where Sîha,
p. 117
the general, was. Having approached him he said to Sîha, the general, into his
ear: 'Please, Lord, have you noticed that a great number of Niganthas (running)
through Vesâlî, &c.?'
'Do not mind it, my good Sir. Long since those venerable brethren are trying to
discredit the Buddha, the Dhamma, and the Samgha; and those venerable brethren
do not become tired of telling false, idle, vain lies of the Blessed One. Not
for our life would we ever intentionally kill a living being.'
14. And Sîha, the general, served and offered with his own hands excellent food,
both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head;
and when the Blessed One (&c., as in chap. 23. 7, down to the end).
In consequence of that the Blessed One, having delivered a religious discourse,
addressed the Bhikkhus and said:
'Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that
purpose. Whosoever does so, is guilty of a dukkata offence.
'I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not
see, if you have not heard, if you do not suspect (that it has been caught
specially to be given to you).'
Footnotes
109:1 The founder of the Nigantha sect, who is, according to the important
discovery of Professors Bühler and Jacobi, identical with the Mahâvira of the
Gain legends. See Jacobi's Preface to the Kalpasûtra, pp. 1 seq.
109:2 Kiriyavâda.
110:1 A part of the following discourse is the same as Suttavibhaṅga, Pârâg. I,
1, 3.
110:2 'The doctrine of non-action,' and 'the doctrine of action,' p. 111 taken
in the ordinary sense of the words, are the doctrines that the actions of
sentient beings receive not, or receive, their reward according to the law of
moral retribution. In this discourse, however, a peculiar meaning is attached to
these two terms; see § 6.
111:1 See note 2, p. 110.
111:2 Ukkhedavâda ( the doctrine of annihilation') is the doctrine that death is
the annihilation of existence ('ukkhedavâda sato sattassa ukkhedam vinâsam
vibhavam paññâpenti.' Brahmagâlasutta). But in this discourse the word is taken
in a peculiar sense; comp. § 7.
111:3 Gegukkhitâ. See § 7.
111:4 'Right conduct.' But in this discourse it is also taken in the sense of
'putting away' (scil. evil); see § 8.
111:5 'Self-mortification,' literally, 'burning,' in which sense the word is
taken in § 8.
111:6 Apagabbha (apragalbha) and apagabbhatâ ordinarily mean p. 112 'irresolute'
and 'irresolution.' But here the words are taken in quite another sense, with a
pun that cannot be rendered in English; see § 9.
112:1 See § 9.
113:1 Vinayâya.
113:2 Tapanîya, connected with tapas.
113:3 Tâlâ vatthukatâ. See Buddhaghosa's explanation of this phrase in Vinaya
Pitaka, vol. iii, p. 267.
113:4 Anabhâvam gatâ (see the correction, Vinaya Pitaka, vol. ii, p. 363),
literally, 'They are gone to non-existence.' Buddhaghosa takes great pains in
explaining anabhâva; and he quotes also a various reading anubhâva; see Vinaya
Pitaka, vol. iii, p. 267. But anabhâva is correct, and must be understood as a
synonym of abhâva. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr.
der Deutschen Morg. Ges. vol. xxxii, pp, 100 seq.; Weber, Hâla, p. 16; Pischel's
note on Hemakandra II, 190; Curtius, Griechische p. 114 Etymologie, 5th edition,
p. 306 (ἀνάεδνοσ, &c.). Another Pali word containing this prefix ana- is
anamata, anamatagga; see, for instance, Gâtaka II, p. 56.
114:1 See § 5 with our note.
114:2 Into a 'gabbha.' 'Apagabbha' is taken here as 'not subject to returning to
a gabbha.'
115:1 Literally,' your house has been an opâna to the Niganthas: Opâna may be
either avapâna or, as Buddhaghosa seems to understand it, udapâna (compare oka =
udaka).
116:1 About pavattamamsa, see the note at chap. 23. 2.
116:2 See X, 1, 9.
Saturday, March 19, 2011
Mahavagga - Sixth Khandhaka: Chapter 30
1. Now the courtezan Ambapâlî heard that the Blessed One had arrived at
Kotigâma. And the courtezan Ambapâlî ordered a number of magnificent vehicles to
be made ready, mounted one of these vehicles, and left Vesâlî with her
magnificent vehicles in order to visit the Blessed One. She
p. 106
went in the carriage as far as the ground was passable for carriages; there she
alighted; and she proceeded on foot to the place where the Blessed One was.
Having approached him and respectfully saluted the Blessed One, she sat down
near him.
2. When she was sitting near him, the Blessed One taught, incited, animated, and
gladdened the courtezan Ambapâlî by religious discourse. And the courtezan
Ambapâlî, having been taught, &c., by the Blessed One by religious discourse,
said to the Blessed One: 'Might the Blessed One, Lord, consent to take his meal
with me to-morrow together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent.
Then the courtezan Ambapâlî, when she understood that the Blessed One had
accepted her invitation, rose from her seat, respectfully saluted the Blessed
One, and, passing round him with her right side towards him, went away.
3. Now the Likkhavis of Vesâlî heard that the Blessed One had arrived at
Kotigâma. And the Likkhavis of Vesâlî ordered a number of magnificent vehicles
to be made ready, mounted these vehicles, and left Vesâlî with their magnificent
vehicles in order to visit the Blessed One. Some of the Likkhavis were dark,
dark in colour, and wearing dark clothes and ornaments; some of them. were fair,
fair in colour, and wearing light clothes and ornaments; some of them were red,
ruddy in colour, and wearing red clothes and ornaments; some of them were white,
pale in colour, and wearing white colours and ornaments. And the courtezan
Ambapâlî drove up against the young
p. 107
[paragraph continues] Likkhavis, pole to pole, yoke to yoke, wheel to wheel,
axle to axle. [4.] And those Likkhavis said to the courtezan Ambapâlî: 'How is
it, Ambapâlî, that you drive up against the young Likkhavis, pole to pole, &c.?'
My Lords, I have just invited the Blessed One with the fraternity of Bhikkhus
for their morrow's meal.'
'Ambapâlî! give up this meal to us for a hundred thousand.'
'My Lords, were you to offer all Vesâlî with its subject territory, I would not
give up this meal.' Then the Likkhavis snapped their fingers (exclaiming), 'We
are outdone by this woman 1! we are out-reached by this woman 1!'
4. Then the Likkhavis went to the place where the Blessed One was. And the
Blessed One saw the Likkhavis coming from afar; when he saw them, he addressed
the Bhikkhus and said: 'O Bhikkhus, let those of the Bhikkhus who have never
seen the Tâvatimsa gods, gaze upon this company of the Likkhavis, behold this
company of the Likkhavis, compare this company of the Likkhavis, even as a
company of Tâvatimsa gods!' And the Likkhavis went in the carriages as far as
the ground was passable for carriages (&c., as in §§ 1, 2, down to:) 'Might the
Blessed One, Lord, consent to take his meal with us to-morrow together with the
fraternity of Bhikkhus.'
p. 108
'I have promised, O Likkhavis, to dine to-morrow with Ambapâlî the courtezan.'
5. And the Blessed One, after having dwelt at Kotigâma as long as he thought
fit, went to Ñâtikâ. There the Blessed One dwelt at Ñâtikâ, in the Brick Hall
(Giñgakâvasatha). And when the night had elapsed, the courtezan Ambapâlî ordered
in her park excellent food (&c., as in chap. 28. 10 1, down to:) she sat down
near him. Sitting near him the courtezan Ambapâlî said to the Blessed One: 'I
give up this Ambapâlî grove, Lord, to the fraternity of Bhikkhus with the Buddha
at its head.' The Blessed One accepted the Ârâma. Then the Blessed One, after
having taught, incited, animated, and gladdened the courtezan Ambapâlî by
religious discourse, rose from his seat and went to the Mahâvana. There the
Blessed One dwelt at Vesâlî, in the Mahâvana, in the Kûtâgâra-sâlâ.
_______________
End of the Likkhavi Bhânavâra.
Footnotes
107:1 Ambakâya, which Buddhaghosa explains by itthikâya, comp. the well-known
Mantra, Vâgasaneyi Samhitâ 23. 18: Ambe ambike ’mbâlike, &c. Probably the word
ambakâ is a contemptuous form intended here at the same time to convey an
allusion to the mango- (amba-) gardens which Ambapâlî possessed, and from which
she was named. Comp. Rh. D.'s note at Mahâparinibbâna Sutta II, 19.
108:1 Replace 'the Magadha ministers Sunîdha and Vassakâra' by the courtezan
Ambapâlî,' and instead of 'Reverend Gotama,' read 'Lord.'
Kotigâma. And the courtezan Ambapâlî ordered a number of magnificent vehicles to
be made ready, mounted one of these vehicles, and left Vesâlî with her
magnificent vehicles in order to visit the Blessed One. She
p. 106
went in the carriage as far as the ground was passable for carriages; there she
alighted; and she proceeded on foot to the place where the Blessed One was.
Having approached him and respectfully saluted the Blessed One, she sat down
near him.
2. When she was sitting near him, the Blessed One taught, incited, animated, and
gladdened the courtezan Ambapâlî by religious discourse. And the courtezan
Ambapâlî, having been taught, &c., by the Blessed One by religious discourse,
said to the Blessed One: 'Might the Blessed One, Lord, consent to take his meal
with me to-morrow together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent.
Then the courtezan Ambapâlî, when she understood that the Blessed One had
accepted her invitation, rose from her seat, respectfully saluted the Blessed
One, and, passing round him with her right side towards him, went away.
3. Now the Likkhavis of Vesâlî heard that the Blessed One had arrived at
Kotigâma. And the Likkhavis of Vesâlî ordered a number of magnificent vehicles
to be made ready, mounted these vehicles, and left Vesâlî with their magnificent
vehicles in order to visit the Blessed One. Some of the Likkhavis were dark,
dark in colour, and wearing dark clothes and ornaments; some of them. were fair,
fair in colour, and wearing light clothes and ornaments; some of them were red,
ruddy in colour, and wearing red clothes and ornaments; some of them were white,
pale in colour, and wearing white colours and ornaments. And the courtezan
Ambapâlî drove up against the young
p. 107
[paragraph continues] Likkhavis, pole to pole, yoke to yoke, wheel to wheel,
axle to axle. [4.] And those Likkhavis said to the courtezan Ambapâlî: 'How is
it, Ambapâlî, that you drive up against the young Likkhavis, pole to pole, &c.?'
My Lords, I have just invited the Blessed One with the fraternity of Bhikkhus
for their morrow's meal.'
'Ambapâlî! give up this meal to us for a hundred thousand.'
'My Lords, were you to offer all Vesâlî with its subject territory, I would not
give up this meal.' Then the Likkhavis snapped their fingers (exclaiming), 'We
are outdone by this woman 1! we are out-reached by this woman 1!'
4. Then the Likkhavis went to the place where the Blessed One was. And the
Blessed One saw the Likkhavis coming from afar; when he saw them, he addressed
the Bhikkhus and said: 'O Bhikkhus, let those of the Bhikkhus who have never
seen the Tâvatimsa gods, gaze upon this company of the Likkhavis, behold this
company of the Likkhavis, compare this company of the Likkhavis, even as a
company of Tâvatimsa gods!' And the Likkhavis went in the carriages as far as
the ground was passable for carriages (&c., as in §§ 1, 2, down to:) 'Might the
Blessed One, Lord, consent to take his meal with us to-morrow together with the
fraternity of Bhikkhus.'
p. 108
'I have promised, O Likkhavis, to dine to-morrow with Ambapâlî the courtezan.'
5. And the Blessed One, after having dwelt at Kotigâma as long as he thought
fit, went to Ñâtikâ. There the Blessed One dwelt at Ñâtikâ, in the Brick Hall
(Giñgakâvasatha). And when the night had elapsed, the courtezan Ambapâlî ordered
in her park excellent food (&c., as in chap. 28. 10 1, down to:) she sat down
near him. Sitting near him the courtezan Ambapâlî said to the Blessed One: 'I
give up this Ambapâlî grove, Lord, to the fraternity of Bhikkhus with the Buddha
at its head.' The Blessed One accepted the Ârâma. Then the Blessed One, after
having taught, incited, animated, and gladdened the courtezan Ambapâlî by
religious discourse, rose from his seat and went to the Mahâvana. There the
Blessed One dwelt at Vesâlî, in the Mahâvana, in the Kûtâgâra-sâlâ.
_______________
End of the Likkhavi Bhânavâra.
Footnotes
107:1 Ambakâya, which Buddhaghosa explains by itthikâya, comp. the well-known
Mantra, Vâgasaneyi Samhitâ 23. 18: Ambe ambike ’mbâlike, &c. Probably the word
ambakâ is a contemptuous form intended here at the same time to convey an
allusion to the mango- (amba-) gardens which Ambapâlî possessed, and from which
she was named. Comp. Rh. D.'s note at Mahâparinibbâna Sutta II, 19.
108:1 Replace 'the Magadha ministers Sunîdha and Vassakâra' by the courtezan
Ambapâlî,' and instead of 'Reverend Gotama,' read 'Lord.'
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