Showing posts with label mahavagga. Show all posts
Showing posts with label mahavagga. Show all posts

Friday, March 25, 2011

Mahavagga - Ninth Khandhaka: Chapter 2

1. At that time the Bhikkhus of Kampâ performed official acts in the following
ways: they performed unlawful acts before an incomplete congregation; they
performed unlawful acts before a complete congregation; they performed lawful
acts before an incomplete congregation; they performed seemingly lawful acts
before an incomplete congregation; they performed seemingly lawful acts before a
complete congregation; a single Bhikkhu pronounced expulsion against a single
one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhu
p. 262
pronounced expulsion against a number of Bhikkhus; a single Bhikkhu pronounced
expulsion against a Samgha; two Bhikkhus pronounced expulsion against a single
one . . . . against two . . . . against a number of Bhikkhus . . . . against a
Samgha; a number of Bhikkhus pronounced expulsion against a single one . . . .
against two . . . . against another number . . . . against a Samgha; a Samgha
pronounced expulsion against another Samgha 1
2. Those Bhikkhus who were moderate, were annoyed, murmured, and became angry:
'How can the Bhikkhus of Kampâ perform official acts in the following ways:
perform unlawful acts before an incomplete congregation (&c., down to:) how can
a Samgha pronounce expulsion against another Samgha?'
These Bhikkhus told this thing to the Blessed One.
'Is it true, as they say, O Bhikkhus, that the Bhikkhus of Kampâ perform
official acts in the following ways, &c.?'
'It is true, Lord.'
Then the blessed Buddha rebuked those Bhikkhus: 'It is improper, O Bhikkhus,
what these foolish persons are doing; it is unbecoming, indecent, unworthy of
Samanas, unallowable, and to be avoided. How can these foolish persons, O
Bhikkhus, perform official acts in the following ways, &c. This will not do, O
Bhikkhus, for converting the unconverted.' Having thus rebuked them and
delivered a religious discourse, he thus addressed the Bhikkhus:
3. 'If an official act, O Bhikkhus, is performed
p. 263
unlawfully by an incomplete congregation, it is no real act 1 and ought not to
be performed. An official act performed unlawfully by a complete congregation is
no real act and ought not to be performed (&c., as in § 1, down to:). A
seemingly lawful act performed before a complete congregation is no real act and
ought not to be performed. In case a single Bhikkhu pronounces expulsion against
a single one,--this is no real act and ought not to be performed (&c., down
to:). In case a Samgha pronounces expulsion against another Samgha,--this is no
real act and ought not to be performed.
4. 'There are, O Bhikkhus, four kinds of official acts (which a Samgha can
perform); an unlawful act performed by an incomplete congregation, an unlawful
act performed by a complete congregation, a lawful act performed by an
incomplete congregation, and a lawful act performed by a complete congregation.
'If, O Bhikkhus, an act is unlawful and performed by an incomplete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of its unlawfulness and of the incompleteness (of the congregation). Such an
act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me.
'If, O Bhikkhus, an act is unlawful and performed by a complete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of its unlawfulness. Such an act, &c.
'If, O Bhikkhus, an act is lawful and performed by an incomplete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of
p. 264
the incompleteness (of the congregation). Such an act, &c.
'If, O Bhikkhus, an act is lawful and performed by a complete congregation--such
an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness
and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to
be performed, and such an act is allowed by me.
'Therefore, O Bhikkhus, you ought to train yourselves thus: "Lawful acts which
are performed by complete congregations--such acts will we perform 1."'



Footnotes
262:1 The cases of a Samgha's expelling a single Bhikkhu, or two Bhikkhus, or a
number of Bhikkhus, are omitted, because such proceedings are lawful.
263:1 I.e. it is null and void.
264:1 A similar injunction is found at the close of chapter 1I, 14.

Mahavagga - Eighth Khandhaka: Chapter 32

1. There are, O Bhikkhus, these eight grounds 2 for the getting of a gift of
robes--when he gives it to the boundary, when he gives it to (a Samgha which is)
under agreement (with other Samghas), when he gives it on a declaration of alms,
when he gives it to the Samgha, when he gives it to both the Samghas, when he
gives it to the Samgha which has spent the rainy season (at the place), when he
gives it to a specified number 3, when he gives it to a single Bhikkhu.
p. 254
'When he gives it to the boundary, it is to be divided among all those Bhikkhus
who have come within the boundary 1.
'When he gives it to a Samgha which is under agreement, there are a number of
residences which hold in common whatever they get, and what is given in one
residence is given in all.
'When he gives it on a declaration of alms (means when the givers say), "We give
it at the place where constant supply of alms is kept up for the Samgha 2."
'When he gives it to the Samgha, it is to be divided among the Samgha there
present.
'When he gives it to both the Samghas, though there be many Bhikkhus and only
one Bhikkhunî, an equal half is to be given (to each of the two Samghas), and
though there be many Bhikkhunîs and only one Bhikkhu, an equal half is to be
given (to each of the two Samghas).
'When he gives it to the Samgha which has spent the rainy season, it is to be
divided among as many Bhikkhus as have spent the rainy season at that particular
residence.
'When he gives it to a specified number, it is the number present at the giving
of congey, or
p. 255
rice, or hard food, or robes, or bedding, or medicine 1.
'When he gives it to a single Bhikkhu, he says, "I give a set of robes to such
and such a one."'
__________________

p. 256
NINTH KHANDHAKA.
(VALIDITY AND INVALIDITY OF FORMAL ACTS OF THE SAMGHA.)
1.
1. At that time the blessed Buddha dwelt at Kampâ, on the brink of the
lotus-pond Gaggarâ. At that time there was in the country of Kâsi (a village)
called Vâsabha-gâma. There a Bhikkhu called Kassapa-gotta had his residence, who
was bound (to that place) by the string (of the religious duties which he had to
perform there 1), and who exerted himself to the end that clever Bhikkhus from a
distance might come to that place, and the clever Bhikkhus therein might live at
ease, and that (religious life at that residence might progress, advance, and
reach a high state.
Now at that time a number of Bhikkhus, making their pilgrimage in the country of
Kâsi, came to Vâsabha-gâma. And the Bhikkhu Kassapa-gotta saw those Bhikkhus
coming from afar; when he saw them, he prepared seats for them, brought water
for the washing of their feet, a foot-stool, and a towel 2.
Then he went forth to meet them, took their bowls and their robes, offered them
(water) to drink, and provided a bath for them, and provided also rice-milk and
food hard and soft.
p. 257
Now those stranger Bhikkhus thought: 'The resident Bhikkhu here, O friends, is
indeed good-natured; he provides a bath for us and provides also rice-milk, and
food, hard and soft. What if we were to stay here, friends, at Vâsabha-gâma.'
Thus those stranger Bhikkhus stayed there at Vâsabha-gâma.
2. Now the Bhikkhu Kassapa-gotta thought: 'These stranger Bhikkhus are rested
now from their travel-weariness; they did not know their way here before, but
now they know their way. It is trouble-some indeed to be busy all one's life for
people not related to one's self, and being asked 1 is disagreeable to men. What
if I were to provide no longer rice-milk, and food, hard and soft (for those
Bhikkhus).' Thus he did not provide any more (for them) rice-milk, and food,
hard and soft.
Then those stranger Bhikkhus thought: 'Formerly, friends, this resident Bhikkhu
used to provide baths for us, and to provide also rice-milk, and food, hard and
soft. But now he does not provide any more rice-milk, and food, hard and soft.
This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us
pronounce expulsion against this resident Bhikkhu.'
3. Then those stranger Bhikkhus assembled and said to the Bhikkhu'
Kassapa-gotta: 'Formerly, friend, you used to provide baths for us and to
provide also rice-milk, and food, hard and soft. But now you do not provide any
more rice-milk, and food, hard and soft. You have committed an offence, friend;
do you see that offence?'
p. 258
'There is no offence, friends, for me to see.'
Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu
Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu
Kassapa-gotta thought: 'I do not know indeed whether this is an offence or not,
and whether I have made myself guilty of an offence or not, and whether I have
been expelled or not, and whether that sentence is lawful or unlawful,
objectionable or unobjectionable, valid or invalid. What if I were to go to
Kampâ and to ask the Blessed One about this matter?'
4. And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his
alms-bowl and his robe, and went forth to Kampâ; and in due course he came to
Kampâ and to the place where the Blessed One was. Having approached him and
respectfully saluted the Blessed One, he sat down near him.
Now it is the custom of the blessed Buddhas to exchange greeting with incoming
Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta: 'Is it all well
with you, O Bhikkhu? Do you find your living? Have you made your journey without
too much fatigue? And from what plate do you come, O Bhikkhu?'
'It is all well, Lord; I find my living, Lord; I have made the journey, Lord,
without too much fatigue:
5. 'There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma.
There I had my residence, Lord, (&c. 1, down to:) Then those
p. 259
stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see
that offence. Then I thought, Lord: "I do not know indeed whether this is an
offence or not, and whether I have made myself guilty of an offence or not, and
whether I have been expelled or not, and whether that sentence is lawful or
unlawful, objectionable or unobjectionable, valid or invalid. What if I were to
go to Kampâ and to ask the Blessed One about this matter." Thus I have come
here, Lord.'
6. (Buddha replied): 'This is no offence, O Bhikkhu; it is not an offence. You
are innocent; you are not guilty of an offence. You are not expelled, and have
not been expelled; the sentence by which you have been expelled is unlawful,
objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at
Vâsabha-gâma.'
The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying),
'Yes, Lord,' rose from his seat, and having respectfully saluted the Blessed One
and walked round him with his right side towards him, he went on his way to
Vâsabha-gâma.
7. Now those stranger Bhikkhus (at Vâsabha-gâma) were overcome by scruples and
remorse:
It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we
will not fare well, in this that we have expelled that pure, guiltless Bhikkhu
without any cause and reason. Well, friends, let us go to Kampâ and let us
confess there in the Blessed One's presence our sin in its sinfulness.'
p. 260
And those stranger Bhikkhus put their resting-places in order, took up their
alms-bowls and their robes, and went forth to Kampâ, and in due course they came
to Kampâ and to the place where the Blessed One was. Having approached him and
respectfully saluted the Blessed One, they sat down near him. Now it is the
custom of the blessed Buddhas (&c. 1, down to:) 'It is all well, Lord; we find
our living, Lord; we have made the journey, Lord, without too much fatigue.
There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma; from
that place we come, Lord.'
8. 'So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there?'
'We are, Lord.'
'For what cause, O Bhikkhus, and for what reason?'
'Without any cause and reason, Lord.'
Then the Blessed One rebuked those Bhikkhus: 'That is improper, O Bhikkhus, it
is unbecoming, indecent, unworthy of Samanas, unallowable, and to be avoided.
How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and
reason? This will not do, O Bhikkhus, for converting the unconverted.' Having
thus rebuked them and delivered a religious discourse, he thus addressed the
Bhikkhus: 'Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without
cause and reason. He who does, commits a dukkata offence.'
9. Then those Bhikkhus rose from their seats, adjusted their upper robes so as
to cover one
p. 261
shoulder, prostrated themselves, inclining their heads to the feet of the
Blessed One, and said to the Blessed One: 'Transgression, O Lord, has overcome
us like the foolish, like the erring, like the unhappy, in this that we have
expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord,
the Blessed One accept (the confession of) our sin in its sinfulness, and we
will refrain from it in future.'
'Truly, O Bhikkhus, transgression has overcome you like the foolish, like the
erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu
without any cause and reason. But as you see, O Bhikkhus, your sin in its
sinfulness, and duly make amends for it, we accept it from you. For this, O
Bhikkhus, is called progress in the discipline of the noble one, if one sees his
sin in its sinfulness, and duly makes amends for it, and refrains from it in
future.'



Footnotes
253:2 Mâtikâ; used in the same sense here as at VII, 1, 7.
253:3 That is, of monks and nuns--the Bhikkhu--samgha and the Bhikkhunî-samgha.
254:1 See chapters II, 6 and following.
254:2 Buddhaghosa says, Bhikkhâ-paññattiyâ, ti attano
parikkâgapañña-paññapana-tthâne. Ten’ ev’ âha yattha samghassa dhuvakârâ
kariyantî ti. Tass’ attho, yasmim vihâre imassa kîvara-dâyakassa santakam
samghassa pâkavattam vâ vattati, yasmim vâ vihâre bhikkhû attano bhâram katvâ
sadâ gehe bhogesi. Yattha vârena âvâso vâ kârito, salâkabhattâdîni vâ
nibaddhâni, yena pana sakalo pi vihâro patitthâpito, tattha vattabbam eva n’
atthi ime dhuvakârâ nâma.
255:1 That is, he invites a number of Bhikkhus to partake of yâgu, and when the
yâgu is served he says, 'I give robes to those who have partaken of the yâgu,'
and so on in all the other cases except that of robes. In that case he says, 'I
give robes to those who have previously received robes from me' (B.).
256:1 Tanti-baddha. Buddhaghosa says, Tanti-baddho ’ti tasmim âvâse
kâtabbatâ-tanti-patibaddho.
256:2 See our note at I, 6, 11.
257:1 As he was obliged to ask the people of Vâsabha-gâma for what the stranger
Bhikkhus wanted.
258:1 See §§ 1-3. Instead of 'the Bhikkhu Kassapa-gotta' the p. 259 pronoun of
the first person is to be read; and the appellation 'Lord,' addressed to Buddha,
is inserted several times.
260:1 See § 4. The alterations to be made ('those Bhikkhus' instead of 'the
Bhikkhu Kassapa-gotta,' &c.) are obvious.

Mahavagga - Eighth Khandhaka: Chapter 31

1. Now at that time the venerable Revata sent a robe to the venerable Sâriputta
in charge of a certain Bhikkhu, saying, 'Give this robe to the' Thera.' But that
Bhikkhu, whilst on the way, took the robe himself in trust on the venerable
Revata 2.
Now the venerable Revata, on meeting with the
p. 252
venerable Sâriputta, asked him, saying, 'I sent to the venerable Thera a robe.
Did that robe come into his hands?'
'I know nothing, friend, about that robe.'
Then the venerable Revata said to that Bhikkhu: 'I sent a robe, my friend, in
your charge to the Thera. Where is that robe?'
'I took the robe myself, Lord, in trust upon you.'
They told the matter to the Blessed One.
2. 'In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying,
"Give this robe to such and such a Bhikkhu;" and he, whilst on the way, takes it
himself in trust on the one who sends it--then it is rightly taken. But if he
takes it himself in trust on the one to whom it was sent, it is wrongly taken.
'[The same repeated, the latter case being put first, and the former case last.]
'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu,
saying, "Give this robe to such and such a Bhikkhu;" and he, whilst on the way,
hears that that Bhikkhu who sent it is dead;--then if he keeps the robe himself
1 as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself
in trust on the one to whom it was sent, it is wrongly taken.
'[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom
it was sent is dead--then if he keeps the robe himself as the robe of a deceased
Bhikkhu, it is wrongly kept; if he takes
p. 253
it himself in trust on the one who sent it, it is rightly taken.
[In the same case, if he hears, whilst on the way, that both are dead--then if
he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent
it, it is rightly kept; if he keeps it himself as the property of a deceased
Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept.]
3. 'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu,
saying, "I give the robe to such and such a Bhikkhu"--then [in all the cases
given in § 2 the decision is reversed] 1.'



Footnotes
251:2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu
wanted it, would have given it to him. See above, Mahâvagga VIII, 19.
252:1 On this meaning of adhititthati, see our note above, VIII, 20,2; VIII,
24,2.
253:1 The reason of all this is, that if the sender (A) says to the messenger
(B), 'Give this robe to the sendee (C),' the property in the robe does not pass;
if A says to B, 'I give this robe to C,' it does pass.

Mahavagga - Eighth Khandhaka: Chapter 30

1. Now at that time Bhikkhus, after having spent the rainy season, but before a
gift of robes had fallen to the Samgha, went away (from the place); left the
Order; died; admitted that they were Sâmaneras; or that they had abandoned the
precepts; or that they had become guilty of an extreme
p. 249
offence; or that they were mad; or that their minds were unhinged; or that they
suffered bodily pain; or that suspension had been pronounced against them for
their refusal to acknowledge an offence they had committed, or to atone for such
an offence, or to renounce a false doctrine; or that they were eunuchs; or that
they had furtively attached themselves (to the Samgha); or that they had gone
over to the Titthiyas; or that they were an animal; or that they had been guilty
of matricide, or of parricide; or that they had murdered an A rah at; or that
they had violated a Bhikkhunî; or that they had caused a schism in the Samgha;
or that they had shed (a Buddha's) blood; or that they were hermaphrodites 1.
They told this matter to the Blessed One.
2. 'In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes
away before a gift of robes has fallen to the Samgha--then they are nevertheless
to be allotted to him if there be any person present proper to receive them on
his behalf.
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, leaves the Order, or dies,
or acknowledges that he has become a Sâmanera, or that he has abandoned the
precepts, or lastly that he has become guilty of an extreme offence,--then the
Samgha becomes the owner (of the portion of robes that would have fallen to
him).
p. 250
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, acknowledges that he has
become mad, or unhinged in his mind, or in bodily pain, or that he has been
suspended for refusal to acknowledge an offence he had committed, or to atone
for such an offence, or to renounce a false doctrine--then (his portion of robes
is nevertheless) to be allotted to him if there be any person present proper to
receive them on his behalf.
'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season,
and before a gift of robes has fallen to the Samgha, acknowledges that he is a
eunuch, or that he had furtively attached himself to the Samgha, or that he had
gone over to the Titthiyas, or that he is an animal, or that he had been guilty
of matricide, or of parricide, or that he had murdered an Arahat, or that he had
violated a Bhikkhunî, or that he had raised a schism in the Samgha, .or that he
had shed a Buddha's blood, or that he is a hermaphrodite--then the Samgha
becomes the owner (of the portion of robes that would have fallen to him).
3. '[The same rules as in § 2, if he had gone away,. &c., after the gift of
robes had been made to the Samgha, but before the robes had been divided among
the individual members of the Samgha belonging to the place where he had spent
the rainy season.]
4. 'Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy
season, divisions arise among the Samgha before any robes have fallen to them,
and the people there give the water (of
p. 251
presentation 1) to one party, and the robes to the other party, thinking, "We
are giving to the Samgha"--then those (robes are the property) of the (whole)
Samgha.
The people there give the water of presentation to one party, and the robes to
the same party, thinking, "We are giving to the Samgha"--then those robes are
the property of the whole Samgha.
5. '[In the same two cases, if the people intend to give to the one party only,
the robes are to be the property of that party.]
6. 'Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy
season, divisions arise among the Samgha after the gift of robes has been made
to the Samgha, but before the division (of the robes to the individual members)
has taken place--then at the division an equal share is to be given to all.'



Footnotes
249:1 The above list of disqualifications has already occurred at II, 36; IV,
14.
251:1 There is no doubt that this is the meaning here of udaka. Compare above,
Mahâvagga I, 22, 18, and Gâtaka I, 93; III, 286; Dîpavamsa XIII, 29.

Mahavagga - Eighth Khandhaka: Chapter 29

1. Now at that time the Khabbaggiya Bhikkhus wore robes that were all of a blue,
light yellow, crimson, brown, black, brownish yellow, or dark
p. 248
yellow colour 1; they wore robes with skirts to them which were not made of torn
pieces of cloth, or were long, or had flowers on them, or cobras' hoods on them;
they wore jackets, and dresses of the Tirîtaka plant 2, and turbans.
The people were indignant, murmured, and became annoyed, saying, 'This is like
those still living in the enjoyments of the world.'
They told the matter to the Blessed One.
'Robes that are all of a blue colour [&c.; all the things mentioned in the first
paragraph being here repeated] are not to be worn. Whosoever wears them shall be
guilty of a dukkata 3.'



Footnotes
248:1 See Buddhaghosa's explanations of all these colours in the note on V, 2,
I.
248:2 Buddhaghosa says on this word, Tirîtan (sic) ti pana rukkhakhallimayam,
tam pâda-punkhanam kâtum vattati. Khalli is 'bark.'
248:3 Buddhaghosa says that the robes of the colours mentioned in this chapter
may be worn if they have first been dyed, or may be used as coverlets, or may be
cut up and used as parts of robes. So the robes with skirts to them may be worn
if the forbidden skirts have first been torn or cut off.

Mahavagga - Eighth Khandhaka: Chapter 28

1. Now at that time a certain Bhikkhu came naked up to the place where the
Blessed One was, and said:
'The Blessed One, Lord, has praised in many ways the moderate man and the
contented who has eradicated (evil), who has shaken off his passions, who is
gracious, reverent, energetic 5. Now this
p. 246
nakedness, Lord, is in many ways effectual to moderation and content, to the
eradication of evil, to the suppressions of the passions, to graciousness,
reverence, and zeal. It were well, Lord, if the Blessed One would enjoin
nakedness upon the Bhikkhus.'
The Blessed Buddha rebuked him, saying, 'This would be improper, O foolish one,
crooked, unsuitable, unworthy of a Sam a n a, unbecoming, and it ought not to be
done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will
not conduce, O foolish one, to the conversion of the unconverted.'
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do 1. Whosoever
does so, shall be guilty of a grave offence (Thullakkaya).'
2. [The whole -section repeated respectively in the case of a Bhikkhu clad in a
garment of grass, clad in a garment of bark 2, clad in a garment of phalaka
cloth 3, clad in a garment of hair 4, clad in the skin of a wild animal, clad in
the feathers of
p. 247
an owl, clad in antelope skins (with the hoofs left on) 1. But instead of 'adopt
nakedness as the Titthiyas do' substitute respectively 'wear a garment of grass,
&c., which is the symbol 2 the Titthiyas use.']
3. Now at that time a certain Bhikkhu came up to the place where the Blessed One
was, clad in cloth made of the stalks of the akka plant 3.
[All as before in § 1, down to:]
And when he had rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant.
Whosoever does so, shall be guilty of a dukkata.'
[§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaki fibre 4.]



Footnotes
245:5 So, for example, in Kullavagga I, 1, 3.
246:1 Compare above, VIII, 15, 7 and 11.
246:2 This is several times referred to in the Gâtakas; for instance, pp. 6, 9,
12,
246:3 Perhaps made of leaves. Compare Böhtlingk-Roth's, No. 5, sub voce; and
Gâtaka I, 304 (phalakattharasayana). Perhaps also Gâtaka I, 356, 'making a man
his phalaka,' may be a figure of speech founded on this use of the word, and
mean 'making him his covering.'
246:4 Like the well-known Titthiya Agita, one of the six great heretics
(Sâmañña-phala Sutta, ed. Grimblot, p. 114, Book of the Great Decease, V, 60).
247:1 Buddhaghosa, at Suttavibhaṅga, Pârâgika I, 10, 3, where this word occurs,
says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare
also above, Mahâvagga V. 4.
247:2 Titthiya-dhaga. Compare Gâtaka I, 65, and Kullavagga I, 2 7.
247:3 Akkanâlan ti akkanâlamayam (B.). Compare Böhtlingk-Roth, under arka.
247:4 Potthako ti makakimayo vukkati (B.). So also Childers, sub voce.

Mahavagga - Eighth Khandhaka: Chapter 27

1. Now at that time two Bhikkhus were journeying along a high road in the
country of Kosala. And they came to a certain residence, and there one of the
two fell ill. Then the Bhikkhus there thought: 'Waiting upon the sick has been
highly spoken of by the Blessed One. Let us then, friends, now wait upon this
Bhikkhu.' And they waited upon him, and while he was being nursed by them, he
completed his time 1. Then those Bhikkhus took that Bhikkhu's bowl and his
robes, and went to Sâvatthi, and told the matter to the Blessed One.
'On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl
and of his robes. But, now, those who wait upon the sick are of much service. I
prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by
the
p. 244
[paragraph continues] Samgha to them who have waited upon the sick. And thus, O
Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick
ought to go before the Samgha, and to say thus: "Such and such a Bhikkhu, Sirs,
has completed his time. These are his set of robes and his bowl." Then a
discreet and able Bhikkhu ought to lay the proposition before the Samgha,
saying, "Let the Samgha hear me. Such and such a Bhikkhu has completed his time.
These are his set of robes and his bowl. If it is convenient to the Samgha, let
the Samgha assign this set of robes and this bowl to those who have waited upon
the sick." This is the ñatti.' [Here follow the usual formal words of a
kammavâkâ 1.]
3. Now at that time a certain Sâmanera had completed his time.
They told this matter to the Blessed One.
[The decision and the kammavâkâ are the same as in §2.]
4. Now at that time a certain Bhikkhu and a Sâmanera waited upon a sick Bhikkhu;
and while he was being waited upon by them he completed his time. And the
Bhikkhu who had waited upon the sick thought: 'How now ought the due portion of
robes be given to the Sâmanera who waited upon the sick?'
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that you are to give an equal portion to a Sâmanera
who waits upon the sick.'
5. Now at that time a certain Bhikkhu who was
p. 245
possessed of much property, and of a plentiful supply of a Bhikkhu's requisites,
completed his time.
They told this matter to the Blessed One.
'On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl
and of his robes. But, now, those who wait upon the sick are of much service. I
prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by
the Samgha to them who have waited upon the sick. And whatever little property
and small supply of a Bhikkhu's requisites there may be, that is to be divided
by the Samgha that are present there; but whatever large quantity of property
and large supply of a Bhikkhu's requisites there may be, that is not to be given
away 1 and not to be apportioned 2, but to belong to the Samgha of the four
directions 3, those who have come in, and those who have not 4.'



Footnotes
243:1 That is, he died.
244:1 There is only one, not three Kammavâkâs, given in the text.
245:1 See Kullavagga VI, 15, 2.
245:2 See Kullavagga VI, 16, 2.
245:3 That is, 'of all the world.'
245:4 This description of the totality of the Samgha is constantly found in
dedicatory inscriptions. See Rh. D.'s paper in the Indian Antiquary, May, 1872.

Mahavagga - Eighth Khandhaka: Chapter 26

1. Now at that time a certain Bhikkhu had a disturbance in his bowels, and he
lay fallen in his own evacuations. And the Blessed One on going round the
sleeping-places accompanied by the venerable Ânanda came to that Bhikkhu's
abode, and saw him so. And he went up to him, and asked him, 'What is the matter
with you, O Bhikkhu?'
'I have a disturbance, Lord, in my bowels.'
'Then have you, O Bhikkhu, any one to wait upon you?'
'No, Lord.'
'Why do not the Bhikkhus wait upon you?'
'Because I am of no service, Lord, to the Bhikkhus.'
2. Then the Blessed One said to the venerable
p. 241
[paragraph continues] Ânanda: 'Go, Ânanda, and fetch some water. Let us bathe
this Bhikkhu.'
'Even so, Lord,' said the venerable Ânanda, in assent to the Blessed One, and
fetched the water. And the Blessed One poured the water over that Bhikkhu; and
the venerable Ânanda wiped him down. And the Blessed One taking hold of him at
the head, and the venerable Ânanda at the feet, they lifted him up, and laid him
down upon his bed.
3. Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the Bhikkhus, 'Is there, O Bhikkhus, in
such and such an apartment, a Bhikkhu who is sick?'
'There is, Lord.'
'Then what, O Bhikkhus, is the matter with that Bhikkhu?'
'He has a disturbance, Lord, in his bowels.'
'And is there any one, O Bhikkhus, to wait upon him?'
'No, Lord.'
Why, then, do not the Bhikkhus wait upon him?'
'That Bhikkhu, Lord, is of no service to the Bhikkhus; therefore do they not
wait upon him.'
'Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you! If ye,
O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon
you? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick.
4. 'If he have an upagghâya, his upagghâya should wait upon him as long as his
life lasts, and wait until he has recovered; and so if he have an âkariya, a
saddhi-vihârika, an antevâsika, a fellow
p. 242
saddhi-vihârika, or a fellow antevâsika 1. And if he have neither of all these,
then should the Samgha wait upon him; and whosoever does not do so, shall be
guilty of a dukkata.
5. 'There are five qualities, O Bhikkhus, which, when a sick man has, he is
difficult to wait upon--when he does not do what is good for him; when he does
not know the limit (of the quantity of food) that is good for him 2; when he
does not take his medicine; when he does not let a nurse who desires his good
know what manner of disease he has, or when it is getting worse that that is so,
or when it is getting better that that is so, or when it is stationary that that
is so; and when he has become unable to bear bodily pains that are severe,
sharp, grievous, disagreeable, unpleasant, and destructive to life 3. These are
the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to
wait upon.
6. 'There are five qualities, O Bhikkhus, which, when a sick man has, he is easy
to wait upon--when he does' (&c., the contrary of the last section).
7. 'There are five qualities, O Bhikkhus, which, when one who waits upon the
sick has, he is incompetent to the task--when he is not capable of prescribing
medicines; when he does not know what (diet) is good and what is not good for
the patient, serving what is not good, and not serving what is good for him;
when he waits upon the sick out of
p. 243
greed, and not out of love; when he revolts from removing evacuations, saliva or
vomit; when he is not capable from time to time of teaching, inciting, arousing,
and gladdening the patient with religious discourse. These are the five
qualities, O Bhikkhus, which, when one who waits upon the sick has, he is
incompetent to the task.
8. 'There are five qualities, O Bhikkhus, which, when one who waits upon the
sick has, he is competent to the task--when he is capable' (&c., the contrary of
the last section).



Footnotes
240:1 Buddhaghosa says, Ekâdhippâyan ti ekam adhippâyam. Eka-puggala-pativisam
eva dethâ ti attho.
242:1 On all except the last two this duty has already been enjoined above in
the passages on the mutual duties of masters and pupils (Mahâvagga I, 24, 25; I,
26, II; I, 32, 3; I, 33, r).
242:2 Compare Gâtaka II, 293, 294.
242:3 This last clause occurs also above, at I, 49, 6.

Mahavagga - Eighth Khandhaka: Chapter 25

1. Now at that time the venerable Upananda of the Sakya race, having spent the
rainy season at Sâvatthi, went to take up his abode in a certain village. The
Bhikkhus in that place assembled together with the object of dividing the robes.
They said to him
'These robes, friend, which are the property of the Samgha, are about to be
divided. Will you accept a share of them?'
'Yes, friends, I will,' said he; and taking his share, departed thence and took
up his abode elsewhere.
[The same thing happened there, and] he departed thence and took up his abode
elsewhere.
[The same thing happened there, and so] he returned to Sâvatthi with a great
bundle of robes.
2. The Bhikkhus said to him: 'What a meritorious
p. 240
of the robes be assigned to Upananda of the Sakya race?'
They told the matter to the Blessed One.
'Give, O Bhikkhus, to that foolish one but one portion 1. In case, O Bhikkhus, a
Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain
many robes, then, if he have spent exactly half the season in one place and half
in another, a half portion of the robes due to him shall be given to him in one
place, and a half in the other; but in whichever place of the two he have spent
a greater part of the rainy season, thence shall the portions of robes due to
him be given.'



Footnotes
238:1 There is a Sânavâsi who takes a prominent part at the Council of Vesâlî
(Kullavagga XII, 1, 8; XII, 2, 4). He is probably meant to be considered the
same as this one.
p. 239
person you are, friend Upananda. Plenty of robes have come into your
possession!'
'Where is my merit, friends?' said he, and [told them all that had happened] 1.
3. 'How then, friend Upananda, have you spent the rainy season in one place, and
accepted a share of robes in another place?'
'Yes, friends, that is so.'
Those Bhikkhus who were moderate were indignant, murmured, and became annoyed,
saying, 'How can the venerable Upananda spend the rainy season in one place, and
accept a share of robes in another place?'
They told the matter to the Blessed One.
'Is it true, Upananda, as they say, that you have spent the rainy season in one
place, and have accepted a share of robes in another place?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'How can you, O foolish one, act so?
This will not redound to the conversion of the unconverted, or to the increase
of the converted!'
And after having rebuked him, and delivered a religious discourse, he addressed
the Bhikkhus, saying, 'Whosoever, O Bhikkhus, has spent the rainy season in one
place, is not to accept a share of the robes in another place. Whosoever does so
shall be guilty of a dukkata.'
4. Now at that time the venerable Upananda of the Sakya race spent the rainy
season alone in two residences, thinking thus to obtain many robes. And the
Bhikkhus thought: 'How should his portion
239:1 Section 1 repeated, with the necessary change of person, &c.

Mahavagga - Eighth Khandhaka: Chapter 24

1. Now at that time a certain Bhikkhu kept Vassa 2 alone. The people then gave
him robes, saying, 'We give them to the Samgha.'
Then that Bhikkhu thought: 'It has been laid down by the Blessed One that the
lowest number which can constitute a Samgha is four 3. Now I am by myself, and
these people have given the robes, saying, "We give them to the Samgha." I had
better take these robes, which are the property of a Samgha, to Sâvatthi.'
So that Bhikkhu did so, and told the matter to the Blessed One.
'These robes are your own, O Bhikkhu, until the Kathina ceremony shall have been
performed 4.'
2. 'Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the
place give
p. 236
him robes, intending them for the Samgha,--I prescribe, O Bhikkhus, that those
robes shall be his until the Kathina ceremony shall have been performed.'
3. Now at that time a certain Bhikkhu spent the rest of the year (besides the
rainy season) 1 alone. The people there (&c., as before, in the first paragraph
of 24. 1, down to the end).
So that Bhikkhu did so, and told the matter to the Bhikkhus. They told the
matter to the Blessed One.
'I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha
(whether large or small in number) that may be present there.
4. 'Now in case, O Bhikkhus, a Bhikkhu spend the rest of the year (besides the
rainy season) alone, if and the people of the place give him robes, intending
them for the Samgha,--I allow, O Bhikkhus, that that Bhikkhu should appropriate
those robes to himself 2, saying, "These robes are for me." If another Bhikkhu
should arrive before those robes have been appropriated to that Bhikkhu, an
equal share is to be given (to the in-coming Bhikkhu). If while the robes are
being divided by those Bhikkhus, and before the lot has been cast, another
Bhikkhu should arrive, an equal share is to be given to him. If while the robes
are being divided by those Bhikkhus, and after the lot has been cast, another
Bhikkhu
p. 237
should arrive, an equal share need not, if they do not wish it 1, be given to
him.'
5. Now at that time two Theras, who were brothers, the venerable Isidâsa and the
venerable Isibhatta, having spent the rainy season in Sâvatthi, went to take up
their abode in a certain village. The people there, thinking, 'It is long since
these Theras have arrived here,' made gifts of both food and robes.
The Bhikkhus who resided there asked the Theras, saying, 'These robes, Sirs,
which are the property of the Samgha, have come to us through the Theras'
arrival 2. Will the Theras accept a share?'
The Theras answered: 'As we understand the rule laid down by the Blessed One,
these robes belong to you alone until the K a Mina ceremony shall have been
performed 3.'
6. Now at that time three Bhikkhus spent the rainy season at Râgagaha. The
people there made gifts of robes, saying, 'We give them to the Samgha.'
Then those Bhikkhus thought thus: 'It has been laid down by the Blessed One that
the smallest Samgha shall consist of four persons, and we are only three, and
these people have made gifts of robes, intending to give them to the Samgha.
What now ought we to do with them?'
Now at that time there were staying in Pâtaliputta,
p. 238
at the kukkutârâma, a number of Theras--the venerable Nilavâsi, and the
venerable Sânavâsi 1, and the venerable Gopaka, and the venerable Bhagu, and the
venerable Phalika-sandâna. And those Bhikkhus went to Pâtaliputta, and asked the
Theras what they should do.
The Theras answered: 'As we understand the rule laid down by the Blessed One,
these robes belong to you alone until the Kathina ceremony shall have been
performed.'



Footnotes
235:2 That is, spent the rainy season.
235:3 This is laid down in Mahâvagga IX, 4, I.
235:4 And thereby the Kathina license suspended. Compare the 1st, and, and 3rd
Nissaggiyas, and our note on p. 18.
236:1 Buddhaghosa says, Utukâlan ti vassânato aññam kâlam, where vassâna means
the rainy season. See Abhidhânappadîpikâ, verse 79.
236:2 On this sense of adhitthâtum, see above, Mahâvagga VIII, 20, 2.
237:1 Akâmâ; on which compare II, 27, 15, and especially II, 34, 3, and IV, 17,
6.
237:2 Âgamma, which is here nearly the same as uddissa. To give the full import
of the expression it would be necessary to say, have come to us in consequence
of the inducement offered to the givers by the presence of the Theras here.'
237:3 See our note above on § 1.

Mahavagga - Eighth Khandhaka: Chapter 23

1. Now at that time a certain Bhikkhu who had deposited his robes 3 in Andhavana
entered the
p. 233
village for alms (clad only) in his waist cloth and nether garment 1. Thieves
carried off that robe. That Bhikkhu became ragged and ill-clad.
The Bhikkhus spake thus: 'How is it, friend, that you have become ragged and
ill-clad?'
'I had deposited my robe in Andhavana, and entered the village in my waist cloth
and nether garment. Thieves carried off that robe., Thence am I become ragged
and ill-clad.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth
and nether garment. Whosoever shall do so is guilty of a dukkata 2.'
2. Now at that time the venerable Ânanda through thoughtlessness went into the
village for alms in his waist cloth and nether garment.
The Bhikkhus spake to him thus: 'Hath it not been laid down by the Blessed One
that we are not to enter the village in our waist cloth and nether garment. Why
have you, O friend, gone so into the village?'
'It is true, my friends, that it has been laid down by the Blessed One that we
are not to enter the village so, but I did it out of thoughtlessness.'
They told this matter to the Blessed One.
3. 'There are five reasons, O Bhikkhus, for laying
p. 234
aside the robe 1--when he (the Bhikkhu) is sick, when it is the appointed time
for keeping the rainy season 2, when it is necessary to go to the other side of
a river, when the vihâra has been securely fastened with a bolt 3, when the
Kathina ceremony has been performed 4. These, O Bhikkhus, are the five reasons
for laying aside the robe (Samghâti).
'There are five reasons, O Bhikkhus, for laying aside the waist cloth and the
nether garment. [The reasons are the same as in the last paragraph.] These, O
Bhikkhus, are the five reasons, &c.
'There are five reasons for laying aside the garment for use in the rainy
season--when he is sick, when it is necessary to go beyond the boundary (?) 5,
when it is necessary to go to the other side of a river, when the vihâra has
been securely fastened with a bolt, when the garment for use in the rainy
p. 235
season has not been made, or has been left unfinished 1.
'These, O Bhikkhus, are the five reasons,' &c.



Footnotes
232:3 For the rule as to such depositing, see the 29th Nissaggiya. p. 233 Kîvara
(robe) must here be used for Samghâti. See our note on VIII, 13, 5, and section
2, below, where samghâti occurs.
233:1 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage
that Buddhaghosa was right in his limitation of the word as used in that rule;
and we should have done better, therefore, to follow it in our translation of
the rule.
233:2 Compare the 1st, 2nd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and
also above, VII, 1, 3.
234:1 Here the word used is Samghâti.
234:2 On samketa, compare II, 8, 1. Buddhaghosa merely says here,
Vassika-samketan ti kattâro mâse. As samketa implies a mutual agreement, the
'appointed time' here probably means, not the time fixed by the Buddha, but the
time agreed upon by the Samgha as that to which the rule laid down by the Buddha
should apply. There may easily have arisen questions as to the exact day on
which the four months should properly begin; and there were even differences of
opinion as to the exact length of the period itself, some making it three, and
some four months. See on these points Childers, under Vassa and Vassûpanâyikâ.
234:3 From fear of thieves.
234:4 See the and Nissaggiya, and above, VII, 1, 3.
234:5 Buddhaghosa has nothing on this reason. It would seem that the garment in
question might be left behind when the Bhikkhu had to go on a journey, if that
journey would take him beyond the boundary of the technical 'residence.' On the
use of the word, see the passages collected by H.-O. in the Index to the Pâli
Text (vol. ii. p. 349, s.v. sîmâ.).
235:1 It is evident from this last reason that the reasons are not such as would
justify a Bhikkhu in laying aside the garment in such a way as to remain naked,
but such as would justify him in not using the rainy-season garment when he
might otherwise have done so. In the five cases mentioned he might wear the
nether garment only reaching from above the navel to below the knees, instead of
the garment for the rainy season, which was smaller in size. See our note above
on VIII, 13, 5, and VIII, 15, 15.

Mahavagga - Eighth Khandhaka: Chapter 22

1. Now at that time a quantity of robes had come into the possession of a
certain Bhikkhu, and he was desirous of giving those robes to his father and
mother.
They told this matter to the Blessed One.
'Since they are his father and mother, what can we say, O Bhikkhus, though he
give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to
your parents. And a gift of faith is not to be made of no avail. Whosoever shall
make it of no avail, he is guilty of a dukkata 2.'



Footnotes
232:2 Compare the 1st and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the
rules concerning extra robes, and what is to be done with them.

Mahavagga - Eighth Khandhaka: Chapter 21

1. Now the Bhikkhus thought: 'What is the limit for the size of a robe up to
which it ought to be handed over to another Bhikkhu 1?'
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches
according to the accepted inch 2.'
Now at that time a robe belonging to the venerable Mahâ Kassapa, which had been
made of cast-off pieces of cloth became heavy (by reason of the weight of the
new pieces tacked on to it 3).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to darn it roughly together with thread 4.'
It was uneven at the end 5.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to remove the unevenness 6.'
p. 231
The threads frayed out 1.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to put a braiding or a binding along or round (the
edge) 2:
Now at that time the ribbons 3 of the under garment gave way 4.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make an eight-footed . . . 5.'
2. Now at that time when a set of robes was being made for a certain Bhikkhu it
was impossible to make it entirely from torn pieces of cloth 6.
'I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth,
and one of cloth not torn.'
It was impossible to make two of the robes of torn pieces of cloth, and one of
cloth not torn.
'I allow you, O Bhikkhus, to make two robes
p. 232
[paragraph continues] (out of the set) of untorn pieces, and one of torn
pieces.'
Even this was impossible.
'I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn
pieces) and half 1 (from untorn pieces). But a set of robes made entirely from
untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made)
is guilty of a dukkata.'



Footnotes
230:1 See VIII, 13, 8, and our note on the 59th Pâkittiya.
230:2 See our note on this word in the 92nd Pâkittiya.
230:3 So explains the commentary, Khinna-tthâne aggalâropanena garuko hoti.
230:4 Suttalûkham kâtun ti sutten’ eva aggalam kâtun ti attho (B.). Compare
above, chapter 12. 2.
230:5 Vikanno ti suttam añkitvâ sibbantânam eko samghâti-kono digho hoti, says
Buddhaghosa. Vikannaka in the 233rd Gâtaka seems to mean 'harpoon.'
230:6 Vikannam uddharitun ti dîgha-konam khinditum (B.).
231:1 Okiratî (sic) ti khinna-konato galati (B.). Galati at VI, r3, 1, is 'ran
over,' whereas okiriyanti at the corresponding passages VI, 12, 1, 2, is 'were
spilt.' Probably the above rendering is the real meaning here, as the threads
could not be literally spilt or sprinkled.
231:2 On these difficult technical terms Buddhaghosa provokingly says, anuvâtam
paribhandam anuvâtañ k’ eva paribhandam. Childers, under the first, has merely
'with the wind,' and under the second, 'girdle.' The same expressions occur also
above, at VII, 1, 5, where Buddhaghosa, again only explains the words by the
words themselves.
231:3 We probably ought to read pattâ, not pattâ; but what is meant by the
ribbons of the samghâti is very doubtful. Buddhaghosa says nothing.
231:4 For luggati compare paluggati.
231:5 What this is is again uncertain, and Buddhaghosa gives no help.
231:6 See above, chapter 11, at the end.
232:1 Anvâdhikam, on which Buddhaghosa says nothing.

Mahavagga - Eighth Khandhaka: Chapter 20

1. Now at that time the Bhikkhus were fully provided with the three robes, but
they had need of water-strainers 1 and of bags (to carry their bowls and other
things in) 2.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, pieces of cloth requisite (for those purposes).'
2. Then it occurred to the Bhikkhus: 'The things allowed by the Blessed One--the
three robes, and the robes for the rainy season, and the mat, and the
bed-covering, and the cloth to cover boils &c. with, and to wipe the face with,
and required (for water-strainers and bags)--are all these things things which
ought to be kept to ourselves 3, or things which ought to be handed over 4 (from
time to time by one Bhikkhu to another)?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to keep in hand the three robes, and not to assign
them--to keep to yourselves the robes for the rainy season during the four
months of the rains, but beyond that time to hand them over--to keep to
yourselves the mats and the bed coverings, and not to hand them over--to keep to
yourselves the coverings for the itch &c. while the disease lasts, but beyond
that time to
p. 230
hand them over--to keep to yourselves the cloths to wipe the face with, and
those required for water-strainers and bags, and not to hand them over.'



Footnotes
229:1 Compare Kullavagga VI, 13.
229:2 Compare the passages given in the index to the text of the Kullavagga, p.
355, s.v. thavikâ.
229:3 Compare below, VIII, 24, 3.
229:4 Compare above, VIII, 8, 3.

Mahavagga - Eighth Khandhaka: Chapter 19

1. Now at that time Roga the Malla was a friend of the venerable Ânanda's 1. And
a linen cloth belonging to Roga the Malla had been deposited in the keeping of
the venerable Ânanda; and the venerable Ânanda had need of a linen cloth.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to take a thing on trust (that it would be given to
you) when it belongs to a person possessed of these five qualifications--he must
be an intimate and familiar friend who has been spoken to (about it) 2 and is
alive, (and the Bhikkhu taking the thing) must know "He will remain pleased with
me after I have taken it." I allow you, O Bhikkhus, to take a thing on trust
(that it would be given to you) 3 when it belongs to a person possessed of these
five qualifications.'



Footnotes
228:1 He is also mentioned as such in Mahâvagga VI, 36.
228:2 Buddhaghosa says, Âlapito ti mama santakam ganhâhi yam ikkheyyâsîti evam
vutto.
228:3 Vissâsam gahetum, on which phrase compare vissâsâ ganhâti in chapter 31,
below, where the context leaves no doubt as to its meaning.

Mahavagga - Eighth Khandhaka: Chapter 18

1. Now Visâkhâ the mother of Migâra took a cloth for wiping the face, and went
up to the place where the Blessed One was. And on arriving there, she saluted
the Blessed One, and took her seat on one side, and, so sitting, Visâkhâ the
mother of Migâra spake thus to the Blessed One:
'May the Blessed One be pleased to accept of me this cloth for wiping the face,
that that may be to me for a long time for a blessing and for good.'
And the Blessed One accepted the cloth for wiping the face. And he taught, and
incited, and aroused, and gladdened Visâkhâ the mother of Migâra with religious
discourse. And she, so taught &c., rose from her seat, and saluted the
p. 228
[paragraph continues] Blessed One, and passing him on her right side, she
departed thence.
Then the Blessed One on that occasion, after having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, a cloth to wipe your faces with.'

Mahavagga - Eighth Khandhaka: Chapter 17

1. Now at that time the venerable Belatthasîsa, the superior of the venerable
Ânanda, had a disease of thick scabs; and by reason of the discharge thereof his
robes stuck to his body. The Bhikkhus moistened those robes with water, and
loosened them (from his body).
The Blessed One, as he was going on his rounds through the sleeping-places, saw
them [doing so], and going up to the place where they were, he asked them:
p. 227
'What is the matter, O Bhikkhus, with this Bhikkhu?'
'The venerable one has the disease of thick scabs; and by reason of the
discharge thereof his robes stick to his body. So we are moistening those robes
thoroughly with water, to loosen them (from his body).'
2. Then the Blessed One on that occasion, after having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or
scabs, the use of an itch-cloth 1.'



Footnotes
226:3 This introductory story is also given as the introduction to Mahâvagga VI,
9.
227:1 According to the 90th Pâkittiya such a cloth must not be more than four
spans in length, and two in breadth.

Mahavagga - Eighth Khandhaka: Chapter 16

1, 2. Now at that time Bhikkhus who had eaten sweet foods went to sleep
unmindful and unthoughtful. And they who had thus gone to sleep, dreamed 1 . . .
. . . . . . . . . . . . . . . . . . .
3 'I allow, O Bhikkhus, for the protection of the body, and of the robe, and of
the sleeping-place, the use of a mat.'
4. Now at that time the mat, being too short 2, did not protect the whole of the
sleeping-place.
'I allow you, O Bhikkhus, to have a covering made as large as you like.'



Footnotes
226:1 The remainder of this introductory story scarcely bears translation. The
first sentences recur in the Sutta-vibhaṅga, Samghâdisesa I, 2, I, and Pâkittiya
V, 1, I.
226:2 The length of a mat (nisîdanam) was limited by the 89th Pâkittiya to two
spans by one.

Mahavagga - Eighth Khandhaka: Chapter 15

1. Now when the Blessed One had remained at Benares as long as he thought fit,
he went onwards on his journey toward Sâvatthi. And in due course journeying
'straight on he arrived at Sâvatthi; and there, at Sâvatthi, he stayed at the
Getavana, Anâtha-pindika's Ârâma. And Visâkhâ the mother of Migâra went up to
the place where the Blessed One was; and when she had come there, she saluted
the Blessed One, and took her seat on one side. And the Blessed One taught
Visâkhâ the mother of Migâra seated thus: and incited, and aroused, and
gladdened her with religious discourse. And Visâkhâ the mother of Migâra when
she had been thus taught, &c., spake thus to the Blessed One: 'Will my Lord the
Blessed One consent to accept his morrow's meal at my hands, together with the
company of the Bhikkhus?' The Blessed One, by remaining silent, granted his
consent; and Visâkhâ the mother of Migâra, perceiving that the Blessed One had
consented, rose from her seat, and saluted the Blessed One, and keeping him on
her right side as she passed him, she departed thence.
p. 217
2. Now at that time, when the night was far spent, there was a great storm of
rain over the whole world 1. And the Blessed One said to the Bhikkhus:
'Just as it is raining in the Getavana, O Bhikkhus, so is it raining over the
whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the
last time there will be a mighty storm of rain over the whole world.'
'Even so, Lord,' said those Bhikkhus in assent to the Blessed One; and throwing
off their robes they let themselves be rained down upon.
3. And Visâkhâ the mother of Migâra having provided sweet food, both hard and
soft, gave command to a slave girl, saying,
'Go thou 2 to the Ârâma; and when you are there, announce the time, saying, "The
time, Sirs, has arrived, and the meal is ready."'
'Even so, my Lady,' said the slave girl in assent to Visâkhâ, the mother of
Migâra; and going to the Ârâma she beheld there the Bhikkhus, with their robes
thrown off, letting themselves be rained down upon. Then thinking, 'These are
not Bhikkhus in the Ârâma, they are naked ascetics letting the r tin fall on
them,' she returned to the place where Visâkhâ the mother of Migâra was, and
said to her:
There are no Bhikkhus in the Ârâma; there are
p. 218
naked ascetics there, letting the rain fall on themselves.'
Then it occurred to Visâkhâ the mother of Migâra--she being learned, expert, and
wise--'For a certainty the venerable ones must have thrown off their robes in
order to let themselves be rained down upon, and this foolish girl thinks
therefore that there are no Bhikkhus in the Ârâma, but only naked ascetics
letting the rain fall on them.' And she again gave command to the slave girl,
saying,
'Go thou to the Ârâma; and when you are there, announce the time, saying, "The
time, Sirs, has arrived, and the meal is ready."'
4. Now the Bhikkhus when they had cooled their limbs, and were refreshed in
body, took their robes, and entered each one into his chamber, When the slave
girl came to the Ârâma, not seeing any Bhikkhus, she thought: 'There are no
Bhikkhus in the Ârâma. The Ârâma is empty.' And returning to Visâkhâ the mother
of Migâra she said so.
Then it occurred to Visâkhâ the mother of Migâra--she being learned, expert, and
wise--'For a certainty the venerable ones, when they had cooled their limbs and
were refreshed in body, must have taken their robes, and entered each one into
his chamber.' And she again gave command to the slave girl, saying,
'Go thou to Ârâma; and when you are there announce the time, saying, "The time,
Sirs, has arrived, and the meal is ready."'
5. And the Blessed One said to the Bhikkhus: 'Make yourselves ready, O Bhikkhus,
with bowl and robe; the hour for the meal has come.'
'Even so, Lord,' said the Bhikkhus in assent to
p. 219
the Blessed One. And in the morning the Blessed One, having put on his
under-garment, and being duly bowled and robed, vanished from the Getavana as
quickly as a strong man would stretch forth his arm when it was drawn in, or
draw it in again when it was stretched forth, and appeared in the mansion 1 of
Visâkhâ the mother of Migâra. And the Blessed One took his seat on the seat
spread out for him, and with him the company of the Bhikkhus.
6. Then said Visâkhâ the mother of Migâra: Most wonderful, most marvellous is
the might and the power of the Tathâgata, in that though the floods are rolling
on knee-deep, and though the floods are rolling on waist-deep, yet is not a
single Bhikkhu wet, as to his feet, or as to his robes.' And glad and exalted in
heart she served and offered with her own hand to the company of the Bhikkhus,
with the Buddha at their head, sweet food, both hard and soft. And when the
Blessed One had finished his meal, and had cleansed his hands and the bowl, she
took her seat on one side. And, so sitting, she spake thus to the Blessed One:
'Eight are the boons, Lord, which I beg of the Blessed One.'
'The Tathâgatas, O Visâkhâ, are above granting boons (before they know what they
are) 2.'
'Proper, Lord, and unobjectionable are the boons I ask.'
'Speak then, O Visâkhâ.'
7. 'I desire, Lord, my life long to bestow robes
p. 220
for the rainy season on the Samgha, and food for in-coming Bhikkhus, and food
for out-going Bhikkhus, and food for the sick, and food for those who wait upon
the sick, and medicine for the sick, and a constant supply of congey, and
bathing robes for the nuns.'
'But what circumstance is it, O Visâkhâ, that you have in view in asking these
eight boons of the Tathâgata?'
'I gave command, Lord, to my slave girl, saying, "Go thou to the Ârâma; and when
you are there, announce the time, saying, 'The time, Sirs, has arrived, and the
meal is ready.'" And the slave girl went, Lord, to the Ârâma; but when she
beheld there the Bhikkhus with their robes thrown off, letting themselves be
rained down upon, she thought: "These are not Bhikkhus in the Ârâma, they are
naked ascetics letting the rain fall on them," and she returned to me and
reported accordingly. Impure, Lord, is nakedness, and revolting. It was this
circumstance, Lord, that I had in view in desiring to provide the Samgha my life
long with special garments for use in the rainy season 1.
8. 'Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct
roads, and not knowing the places where food can be procured, comes on his way
wearied out by seeking for an alms. But when he has partaken of the food I shall
have provided for in-coming Bhikkhus, he will come on his way without being
wearied out by seeking for an alms, taking the direct road, and knowing the
place where food can be procured. It was this circumstance
p. 221
that I had in view in desiring to provide the Samgha my life long with food for
in-coming Bhikkhus.
'Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for
himself, may be left behind by the caravan 1, or may arrive too late at the
place whither he desires to go, and will set out on the road in weariness. But
when he has partaken of the food I shall have provided for out-going Bhikkhus,
he will not be left behind by the caravan; he will arrive in due time at the
place whither he desires to go, and he will set out on the road when he is not
weary. It was this circumstance, Lord, that I had in view in desiring to provide
the Samgha my life long with food for out-going Bhikkhus.
9. 'Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his
sickness may increase upon him, or he may die. But if a Bhikkhu have taken the
diet that I shall have provided for the sick, neither will his sickness increase
upon him, nor will he die. It was this circumstance, Lord, that I had in view in
desiring to provide the Samgha my life long with diet for the sick.
'Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out
food for himself, may bring in the food (to the invalid) when the sun is already
far on his course 2, and he will lose his
p. 222
opportunity of taking his food 1. But when he has partaken of the food I shall
have provided for those who wait upon the sick, he will bring in food to the
invalid in due time, and he will not lose his opportunity of taking his food. It
was this circumstance, Lord, that I had in view in desiring to provide the
Samgha my life long with food for those who wait upon the sick.
10. 'Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his
sickness may increase upon him, or he may die. But if a Bhikkhu have taken the
medicines which I shall have provided for the sick, neither will his sickness
increase upon him, nor will he die. It was this circumstance, Lord, that I had
in view in desiring to provide the Samgha my life long with medicines for the
sick.
'Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten
advantages thereof, allowed the use of congey 2. It was those advantages I had
in view, Lord, in desiring to provide the Samgha my life long with a constant
supply of congey.
11. 'Now, Lord, the Bhikkhunîs are in the habit of bathing in the river
Akiravatî with the courtesans, at the same landing-place, and naked. And the
courtesans, Lord, ridiculed the Bhikkhunîs, saying, "What is the good, ladies,
of your maintaining 3 chastity when you are young? are not the
p. 223
passions things to be indulged? When you are old, maintain chastity then; thus
will you be obtainers of both ends." Then the Bhikkhunîs, Lord, when thus
ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a
woman, disgusting, and revolting. It was this circumstance, Lord, that I had in
view in desiring to provide the Bhikkhunî-samgha my life long with dresses to
bathe in.'
12. 'But what was the advantage you had in view for yourself, O Visâkhâ, in
asking these eight boons of the Tathâgata?'
'Bhikkhus who have spent the rainy seasons in various places will come, Lord, to
Sâvatthi, to visit the Blessed One. And on coming to the Blessed One they will
ask, saying, "Such and such a Bhikkhu, Lord, has died. Where has he been
re-born, and what is his destiny?" Then will the Blessed One explain that he had
attained to the fruits of conversion, or of the state of the Sakadâgâmins, or of
the state of the Anâgâmins, or of Arahatship 1. And I, going up to them, shall
ask, "Was that brother, Sirs, one of those who had formerly been at Sâvatthi?"
13. 'If they should reply to me, "He had formerly been at Sâvatthi," then shall
I arrive at the conclusion, "For a certainty did that brother enjoy either the
robes for the rainy season, or the food for the in-coming Bhikkhus, or the food
for the out-going Bhikkhus, or the food for the sick, or the food for those that
wait upon the sick, or the
p. 224
medicine for the sick, or the constant supply of congey." Then will gladness
spring up within me on my calling that to mind; and joy will arise to me thus
gladdened; and so rejoicing all my frame will be at peace; and being thus at
peace I shall experience a blissful feeling of content; and in that bliss my
heart will be at rest; and that will be to me an exercise of my moral sense, an
exercise of my moral powers, an exercise of the seven kinds of wisdom 1! This,
Lord, was the advantage I had in view for myself in asking those eight boons of
the Blessed One.'
14. 'It is well, it is well, Visâkhâ. Thou hast
p. 225
done well in asking eight boons of the Tathâgata with such advantages in view.'
And the Blessed One gave thanks to Visâkhâ the mother of Migâra in these verses;
'Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at
heart and overcoming avarice, both food and drink--a gift, heavenly, destructive
of sorrow, productive of bliss,--
'A heavenly life does she attain, entering upon the Path that is free from
corruption and impurity;
'Aiming at good, happy does she become, and free from sickness, and long does
she rejoice in a heavenly body.'
And when the Blessed One had given thanks to Visâkhâ the mother of Migâra in
these verses, he arose from his seat, and departed thence.
15. Then the Blessed One on that occasion, after he had delivered a religious
discourse, addressed the Bhikkhus, and said:
I allow you, O Bhikkhus, garments for the rainy season 1, and food for in-coming
Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for
those that wait upon the sick, and medicine for the sick, and a constant supply
of congey, and bathing robes for the sisterhood.'
__________________
Here ends the chapter called the Visâkhâ-bhânavâra.




Footnotes
217:1 Kâtuddîpiko, literally, 'over the four continents,' into which the world
was supposed to be divided. Compare Genesis vii. 44.
217:2 Gakkha ge; where ge is the appropriate form of address invariably used to
a female slave or maid-servant. Compare Childers, in the 'Dictionary,' p. 617.
219:1 Kotthaka does not only mean a room, as given by Childers: it signifies
here, as at Gâtaka I, 227, a battlemented dwelling, the house of a person of
rank.
219:2 See our note on this phrase at I, 54, 4.
220:1 See below, the note on § 15.
221:1 Compare sukhâ vihâyati in the Sigâlovâda Sutta at p. 302 of Grimblot's
'Sept Suttas Pâlis.'
221:2 Compare Ussûra-seyyo in the Sigâlovâda Sutta at p. 302 of Grimblot's 'Sept
Suttas Pâlis;' and Böhtlingk-Roth, under utsûra.
222:1 Bhattakkhedam karissati, because he may not eat solid food after sun-turn.
222:2 See Mahâvagga VI, 24. The ten advantages are enumerated in § 5 there.
222:3 In the text read kinnena. Compare Bhikkhunî-vibhaṅga, Pâkittiya XXI, 1,
where the whole passage recurs. The first sentence also recurs ibid., Pâkittiya
II.
223:1 A conversation of the kind here referred to is related, as having actually
taken place at Nâdika, in the 'Book of the Great Decease,' II, 5-8.
224:1 The succession of ideas in this paragraph is very suggestive, and throws
much light both upon the psychological views and upon the religious feelings of
the early Buddhists. The exact rendering of course of the abstract terms
employed in the Pâli text is no doubt, as yet, beset with difficulty, for the
reasons pointed out in Rh. D.'s 'Buddhist Suttas from the Pâli,' pp. xxv, xxvi;
but the general sense of the passage is already sufficiently clear. For one or
two words we have no real and adequate equivalent.
Kâya is neither 'body' nor 'faculties;' it is the whole frame, the whole
individuality, looked at rather objectively than subjectively, and rather from
the outward and visible than from the inner, metaphysical, stand-point. Compare
the use of Sakkâya-ditthi and of Kâyena passati.
Sukha is not so much 'happiness,' simply and vaguely, as the serenity of the
bliss which follows on happiness. It is contrasted with, and follows after,
pâmogga and pîti, in the same way as in this passage, in the standing
description of the Ghânas (translated by Rh. D. in the Mahâ-sudassana Sutta II,
5-8, in the 'Buddhist Suttas,' p. 272). Its opposite, Dukkha, is a positive
state of pain, and in comparison with this, sukha is negative, the absence of
pain.
Kitta is always more emotional than intellectual. It has the connotation, not of
'mind,' as is usually and erroneously supposed, but of 'heart.'
225:1 The size of such a garment is limited by the 91st Pâkittiya to six spans
by two-and-a-half--that is just enough to go round the loins from the waist half
down to the knee. It would be decent, and yet avoid the disadvantage of wearing
the robes in the rain, where they would become wet and heavy in the manner
described, for instance, at Mahâvagga VII, 1, 1.

Mahavagga - Eighth Khandhaka: Chapter 14

1. Now when the Blessed One had remained at Vesâlî as long as he thought fit, he
went onwards on his journey towards Benares. And in due course he arrived at
Benares, and there, at Benares, he stayed in the hermitage in the Migadâya.
Now at that time a certain Bhikkhu's under robe was torn. And that Bhikkhu
thought: 'The Blessed
p. 215
[paragraph continues] One has ordained the use of three robes, a double waist
cloth, and a single upper robe, and a single under-garment 1, and this
under-garment of mine is torn. What if I were to insert a slip of cloth 2 so
that the robe shall be double all round and single in the middle.'
2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way
round the sleeping apartments saw him doing so, went up to the place where he
was, and said to him:
'What are you doing, O Bhikkhu?'
'I am inserting a slip of cloth, Lord.'
'That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a
slip of cloth.'
And the Blessed One on that occasion, when he had delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe,
and a single under-garment, of cloths which are new, or as good as new 3; and
the use of a fourfold waist cloth, and of a double upper robe, and of a double
under robe of cloth which has been worn for a long time. You are to make
endeavour to get sufficient material from rags taken from the dust-heap 4, or
from bits picked up in the bazaar 4. I allow you, O Bhikkhus, slips of cloth
inserted bolt-like to hold a torn robe
p. 216
together, patches 1, darns 2, and small pieces of cloth sewn on by way of
marking 2, or of strengthening 2 the robe.'



Footnotes
214:1 So the first Nissaggiya; the second section of the Sutta-vibhaṅga on which
rule is identical with this section 7.
214:2 On vikappetum, compare our note above, the 59th Pâkittiya, and below,
chapters 20, 22.
215:1 See above, VIII, 13, 5.
215:2 Buddhaghosa says, Aggatam akkhâdeyyan (sic) ti khinnatthâne
pilotika-khandam laggâpeyyam. The word occurs at Gâtaka I, 8, where the
liability to want such an insertion is given as one of the nine disadvantages of
a robe from the ascetic's point of view.
215:3 Ahata-kappânam. See above, VII, 1, 6.
215:4 See our notes on these expressions above, VII, 1, 6.
216:1 This liability to have to be patched is given, in connection with the
previous phrase, as one of the nine disadvantages of robes at Gâtaka I, 8; and
tunnavâya occurs as the expression for a mender of old clothes at Kullavagga VI,
5, I.
216:2 See our notes on these expressions above, VII, 1, 5.