1. Now when the Blessed One had stayed at Anupiyâ as long as he thought fit, he
set out on his journey towards Kosambî. And journeying straight on he arrived in
due course at Kosambî, and there, at Kosambî, he stayed at the Ghosita Ârâma.
Now the following thought occurred to Devadatta when he had retired into
solitude, and was plunged in meditation: 'Whom now 1 can I so gain over that, he
being well pleased with me, much gain and honour may result to me? And it
occurred to him, 'Now this prince Agâtasattu is young, and has a lucky future
before him. Let me then gain him over; and he being well pleased with me, much
gain and honour will result.'
Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed,
for Râgagaha; and in due course he arrived at Râgagaha. Then he laid aside his
own form, and took upon himself the form of a child clad in a girdle of snakes,
and appeared on the lap of prince Agâtasattu 2. Then was
p. 234
prince Agâtasattu terrified, and startled, and anxious, and alarmed.
And Devadatta said to prince Agâtasattu, 'Are you afraid of me, O prince?'
'Yes, I am. Who are you?'
'I am Devadatta.'
'If you, Sir, are really the worthy Devadatta, be good enough to appear in your
own shape.'
Then Devadatta, laying aside the form of the child, appeared there before prince
Agâtasattu with his inner and outer robes on, and with his bowl in his hand. And
prince Agâtasattu was well pleased with Devadatta by reason of this marvel of
Iddhi, and morning and evening he used to go in five hundred chariots to wait
upon him, and food was brought and laid before him in five hundred dishes.
Then there arose in Devadatta's mind, possessed and vanquished by gain and
hospitality and fame 1, some such thought as this: 'It is I who ought to lead
the Bhikkhu-samgha.' And as the idea rose up within him, (that moment) was
Devadatta deprived of that his power of Iddhi.
2. Nov at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the
attendant on Moggallâna, had just died, and had appeared again in a certain
spiritual body 2, possessed of a personality as large as two or three of the
common rice-fields of a Mâgadha village, and yet so constituted 3 that he was
p. 235
not in the way either of himself or of others 1. And this celestial being,
Kakudha, went to the venerable Moggallâna, and bowed down before him, and took
his stand on one side. And so standing, he told the venerable Moggallâna [of the
thought that had arisen in Devadatta's mind, and of the result thereof]. And
when he had told him, he bowed down before the venerable Moggallâna, and keeping
him on his right side as he passed him, he vanished away.
And the venerable Moggallâna went to the place where the Blessed One was, and
told him [the whole matter] 2.
'What then, Moggallâna, have you so penetrated the mind of that celestial being
Kakudha, that you know that whatsoever he speaks, that will be accordingly, and
not otherwise 3?'
'I have, Lord.'
'Keep that saying, Moggallâna, secret; keep that saying secret. Even now that
foolish man will himself make himself known.
3 4. 'There are, Moggallâna, these five kinds of teachers now existing in the
world. What are the five?
'In the first place, Moggallâna, there is one kind of teacher whose conduct not
being pure, he yet
p. 236
gives out that he is a person of pure conduct, one whose conduct is pure, and
innocent, and without stain. His disciples know that that is so, but they think,
"If we announce the fact to the laity, he will not like it. And how can we
conduct ourselves towards him in a way that is displeasing to him? And besides
he is honoured with gifts of the requisite clothing, food, lodging, and medicine
for the sick. He will sooner or later become known by that which he himself will
do." Such a teacher, Moggallâna, do his disciples protect in respect of his own
conduct. And being as he is, he expects 1 to be protected by his disciples in
respect of his own conduct.
4. 'Again, Moggallâna,' &c. [as before, putting successively 'mode of
livelihood,' 'preaching of the Dhamma,' 'system of exposition,' &c., 'insight
arising from knowledge,' 'for 'conduct']. 'These, Moggallâna, are the five kinds
of teachers now existing in the world. But I being pure in conduct, mode of
livelihood, preaching of the Dhamma, system of exposition, and insight arising
from knowledge, give out that I am so, that I am pure, innocent, and without
stain in all these things. And neither do my disciples protect me in respect of
my own conduct, nor do I expect them to do so.'
5. Now when the Blessed One had remained at Kosambî as long as he thought fit,
he set out on his journey towards Râgagaha. And journeying straight on, he
arrived in due course at Râgagaha; and there, at Râgagaha, he stayed at the
Veluvana in the Kalandaka Nivâpa.
p. 237
And a number of Bhikkhus went to the Blessed One, and bowed down before him, and
took their seats on one side., And when so seated, they said to the Blessed One:
'Prince Agâtasattu is in the habit of going morning and evening with five
hundred carts to wait upon Devadatta, and food is brought and laid before him in
five hundred dishes.'
'Envy not, O Bhikkhus, the gain and hospitality and fame of Devadatta. So long,
O Bhikkhus, as Agâtasattu [so waits upon him and gives him alms] so long may we
expect Devadatta not to prosper, but to decline in virtuous qualities 1. Just, O
Bhikkhus, as if you were to burst a gall (bladder) 2 before the nose of a fierce
dog, the dog would thereby become so much the fiercer, just so long, O Bhikkhus
(&c., as before). To his own hurt, O Bhikkhus, has this gain, hospitality, and
fame come to Devadatta, to his own destruction. Just, O Bhikkhus, as a plantain,
or a bamboo, or a reed gives fruit to its own hurt and its own destruction 3,
just so to his own hurt (&c., as before). Just as a young she-mule conceives to
her own hurt and her own destruction 4, just so, O Bhikkhus, to his own hurt has
this gain, &c., come to Devadatta.
'Its fruit destroys the plantain-tree; its fruit the bamboo and the reed.
p. 238
'Honour destroys the evil man, just as its foal destroys the young she-mule.'
________________________
Here endeth the First Portion for Recitation.
Footnotes
233:1 In the text, for kin nu read kam nu.
233:2 This taking upon oneself another shape is not one of the powers of Iddhi
included in the first list referred to at note 5, p. 230.
234:1 Compare Mahâvagga V, 1, 22, on this expression. Also below, § 5.
234:2 Aññataram manomayam kâyam upapanno. Perhaps 'in a mode of existence in
which his body was changeable at will.' (See Childers, sub voce manomayo.)
234:3 Attabhâvo. See IX, 1, 3.
235:1 Vyâbâdheti. He could occupy the same space as other beings without
incommoding them. The word occurs in the same sense in the passage quoted from
Buddhaghosa in Rh. D.'s note 1 on the Mahâ-parinibbâna Sutta V, 10, but
originally occurring in the Aṅguttara Nikâya.
235:2 The last paragraph is here repeated in the text.
235:3 On the use here of ketasâ keto parikka, compare Mahâ-parinibbâna Sutta I,
16, 17.
235:4 The following two sections are repeated below, VII, 3, 10, to all the
Bhikkhus.
236:1 Pakkâsimsati. Perhaps this word here means 'he requires, needs.'
237:1 This phrase runs in the same mould as the one so constantly repeated at
the commencement of the Mahâ-parinibbâna Sutta (I, §§ 4-11).
237:2 Pittam bhindeyyum. Literally, 'should break a gall.'
237:3 These three plants die after producing fruit.
237:4 Because she would die if she did. On assatarî, compare above, VI, 4, 3,
and our note there.
Showing posts with label vinaya pitaka. Show all posts
Showing posts with label vinaya pitaka. Show all posts
Sunday, March 27, 2011
Cullavagga - Seventh Khandhaka: Chapter 1
SEVENTH KHANDHAKA.
DISSENSIONS IN THE ORDER.
1 1.
1. Now at that time the Blessed One was staying at Anupiyâ 2. Anupiyâ is a town
belonging to the Mallas 3. Now at that time the most distinguished of the young
men of the Sâkya clan had renounced the world in imitation of the Blessed One.
Now there were two brothers, Mahânâma the Sâkyan, and Anuruddha the Sâkyan.
Anuruddha the Sâkyan was delicately nurtured; and he had three storeyed
residences, one for the cold season, one for the hot season, and one for the
season of the rains 4. During the four months spent in the
p. 225
residence for the season of the rains, he was waited upon by women performing
music 1, and came not down from the upper storey of his residence.
Then Mahânâma the Sâkyan thought: 'Now the most distinguished of the young men
of the Sâkya clan have already renounced the world in imitation of the Blessed
One, but from our own family no one has gone forth from the household life into
the houseless state. Let therefore either I, or Anuruddha, renounce the world.'
And he went to Anuruddha the Sâkyan, and said [so to him, adding], 'Either
therefore do you go forth, or I will do so.'
'I am delicate. It is impossible for me to go forth from the household life into
the houseless state. Do you do so.'
2. 'But come now, O beloved Anuruddha, I will tell you what is incident to the
household life. First, you have to get your fields ploughed. When that is done,
you have to get them sown. When that is done, you have to get the water led down
over them. When that is done, you have to get the water led off again. When that
is done, you have to get the weeds pulled up 2. When that is done, you have to
get the crop reaped. When that is done, you have to get the crop carried away.
When that is done, you have to get it arranged
p. 226
into bundles. When that is done, you have to get it trodden out 1. When that is
done, you have to get the straw picked out. When that is done, you have to get
all the chaff removed. When that is done, you have to get it winnowed. When that
is done, you have to get the harvest garnered 2. When that is done, you have to
do just the same the next year, and the same all over again the year after that.
'The work is never over: one sees not the end of one's labours. O! when shall
our work be over? When shall we see the end of our labours? When shall we, still
possessing and retaining the pleasures of our five senses, yet dwell at rest?
Yes! the work, beloved Anuruddha, is never over; no end appears to our labours.
Even when our fathers and forefathers had completed their time 3, even then was
their work unfinished.'
'Then do you take thought for the household duties. I will go forth from the
household life into the houseless state.'
And Anuruddha the Sâkyan went to his mother, and said to her: 'I want, mother,
to go forth from the household life into the houseless state. Grant me thy
permission to do so.'
And when he had thus spoken, his mother replied
p. 227
to Anuruddha the Sâkyan, and said: 'You two, O beloved Anuruddha, are my two
only sons, near and dear to me, in whom I find no evil. Through death I shall
some day, against my will, be separated from you; but how can I be willing,
whilst you are still alive, that you should go forth from the household life
into the houseless state?'
[And a second time Anuruddha the Sâkyan made the same request, and received the
same reply. And a third time Anuruddha the Sâkyan made the same request to his
mother.]
3. Now at that time Bhaddiya the Sâkya Râga held rule over the Sâkyas; and he
was a friend of Anuruddha the Sâkyan's. And the mother of Anuruddha the Sâkyan,
thinking that that being so, the Râga would not be able to renounce the world,
said to her son: 'If, beloved Anuruddha, Bhaddiya the Sâkyan Râga will renounce
the world, thou also mayest go forth into the houseless state.'
Then Anuruddha the Sâkyan went to Bhaddiya the Sâkyan Raga, and said to him: 'My
renunciation of the world, dear friend, is being obstructed by thee.'
'Then let that obstruction, dear friend, be removed. Even with thee will I
1--renounce thou the world according to thy wish.'
'Come, dear friend, let us both renounce the world together!'
p. 228
'I am not capable, dear friend, of giving up the household life. Whatsoever else
you can ask of me, that I will do 1. Do you go forth (alone).'
'My mother, dear friend, has told me that if thou dost so, I may. And thou hast
even now declared "If thy renunciation be obstructed by me, then let that
obstruction be removed. Even with thee will I--renounce thou the world,
according to thy wish." Come, then, dear friend, let us both renounce the
world.'
Now at that time men were speakers of truth, and keepers of their word which
they had pledged. And Bhaddiya the Sâkya Râga said to Anuruddha the Sâkyan:
'Wait, my friend, for seven years. At the end of seven years we will renounce
the world together.'
'Seven years are too long, dear friend. I am not able to wait for seven years.'
[And the same offer was made successively of six years and so on down to one
year, of seven months and so on down to one month, and even of a fortnight, and
still there was ever the same reply. At last the Râga said,]
'Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and
my brothers.'
'Seven days is not too long. I will wait thus far' (was the reply).
4. So Bhaddiya the Sâkya Râga, and Anuruddha, and Ânanda, and Bhagu, and
Kimbila, and Devadatta--just as they had so often previously gone
p. 220
out to the pleasure-ground with fourfold array--even so did they now go out with
fourfold array, and Upâli the barber went with them, making seven in all.
And when they had gone some distance, they sent their retinue back, and crossed
over into the neighbouring district, and took off their fine things, and wrapped
them in their robes, and made a bundle of them, and said to Upâli the barber:
'Do you now, good Upâli, turn back. These things will be sufficient for you to
live upon.'
But as he was going back, Upâli the barber thought: 'The Sâkyas are fierce. They
will think that these young men have been brought by me to destruction, and they
will slay me. But since now these young men of the Sâkya clan can go forth from
the household life into the houseless state, why indeed should not I?' And he
let down the bundle (from his back), and hung the bundle on a tree, saying, 'Let
whoso finds it, take it, as a gift,' and returned to the place where the young
Sâkyans were.
And the Sâkya youths saw him coming from afar, and on seeing, they said to him:
'What have you come back for, good Upâli?'
Then he told them [what he had thought, and what he had done with the bundle,
and why he was returned].
'Thou host done well, good Upâli (was the reply), in that thou didst not return;
for the Sâkyas are fierce, and might have killed thee.'
And they took Upâli the barber with them to the place where the Blessed One was.
And on arriving there, they bowed down before the Blessed One, and
p. 230
took their seats on one side. And so seated they said to the Blessed One: 'We
Sâkyas, Lord, are haughty. And this Upâli the barber has long been an attendant,
Lord, upon us. May the Blessed One admit him to the Order before us, so that we
may render him respect and reverence, and bow down with outstretched hands
before him (as our senior), and thus shall the Sâkya pride be humbled in us
Sâkyans 1.'
Then the Blessed One received first Upâli the barber, and afterwards those young
men of the Sâkya clan, into the ranks of the Order. And the venerable Bhaddiya,
before that rainy season was over, became master of the Threefold Wisdom 2, and
the venerable Anuruddha acquired the Heavenly Vision 3, and the venerable Ânanda
realised the effect of having entered upon the Stream 4, and Devadatta attained
to that kind of Iddhi which is attainable even by those who have not entered
upon the Excellent Way 5.
p. 231
5 1. Now at that time the venerable Bhaddiya, who had retired into the forest to
the foot of a tree, into solitude, gave utterance over and over again to this
ecstatic exclamation: 'O happiness! O happiness!' And a number of Bhikkhus went
up to the place where the Blessed One was, and bowed down before him, and took
their seats on one side. And, so seated, they [told the Blessed One of this],
and added, 'For a certainty, Lord, the venerable Bhaddiya is not contented as he
lives the life of purity; but rather it is when calling to mind the happiness of
his former sovranty that he gives vent to this saying.'
Then the Blessed One addressed a certain Bhikkhu; and said: 'Do you go, O
Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, The Teacher,
venerable Bhaddiya, is calling for you."'
'Even so, Lord,' said that Bhikkhu, in assent to the Blessed One. And he went to
Bhaddiya, and called him [in those words].
6. 'Very, well,' said the venerable Bhaddiya, in
p. 232
assent to that Bhikkhu; and he came to the Blessed One, and bowed down before
him, and took his seat on one side. And when he was so seated, the Blessed One
said to the venerable Bhaddiya:
'Is it true, as they say, that you Bhaddiya, when retired into the forest to the
foot of a tree, into solitude, have given utterance over and over again to this
ecstatic exclamation, "O happiness! O happiness!" What circumstance was it, O
Bhaddiya, that you had in your mind when you acted thus?'
'Formerly, Lord, when I was a king, I had a guard completely provided both
within and without my private apartments, both within and without the town, and
within the (borders of my) country. Yet though, Lord, I was thus guarded and
protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even
when in the forest, at the foot of a tree, in solitude, I am without fear or
anxiety, trustful and not alarmed; I dwell at ease, subdued 1, secure 2, with
mind as peaceful as an antelope's 3. It was when calling this fact to mind,
Lord, that I gave utterance over and over again to that cry, "O happiness! O
happiness!"'
Then the Blessed One, on hearing that, gave utterance at that time to this song:
p. 233
'The man who harbours no harsh thoughts within him,
Who cares not whether things are thus or thus,
His state of joy, freedom from grief or care,
The very gods obtain not to behold!'
Footnotes
224:1 With the whole of the following story compare the, in many respects,
fuller account given by the commentator on the Dhammapada (Fausböll, pp. 139 and
following).
224:2 This was the spot where Gotama spent the first week after his renunciation
of the world, before he went on to Râgagaha (Rh. D.'s 'Buddhist Birth Stories,'
I, 87). Professor Fausböll there (Gâtaka I, 65) reads Anûpiyam, but all his MSS.
have the ŭ short. It is noteworthy that in our text the locative is formed as if
the word were feminine, though the neuter form is used for the nominative.
224:3 The more usual mode of adding this description in similar passages at the
commencement of all the Suttas would lead us to expect here Mallânam nigame.
224:4 Compare Mahâvagga I, 7, I, where the same thing is said of Yasa.
225:1 Nippurisehi turiyehi. That Childers's rendering, 'without men, without
people,' is inadequate is clear from the context at the passage which he quotes
from Gâtaka I, 53.
225:2 Niddâpeti. Buddhaghosa says, 'Pull up the weeds' (tinâni). The word occurs
also at Gâtaka I, 215, where there is a similar list of farming operations,
which, though smaller, contains one or two items not given here.
226:1 Maddâpeti. There is mention of threshing (prati-han) already in the Vedas.
See the passages collected by Zimmer, 'Altindisches Leben,' p. 238. But treading
out is even still a very common, if not the more usual, process throughout India
and Ceylon.
226:2 Atiharâpeti. See Milinda Pañha, p. 66. The simple verb occurs also in a
similar connection in the Bhikkhunî-vibhaṅga in the introductory story to
Pâkittiya VII.
226:3 That is, had died.
227:1 Aham tayâ. Buddhaghosa explains that the Râga is beginning to say that he
will go with his friend. But a desire for the glory of sovereignty comes over
his heart, and he leaves the sentence unfinished. (The Pâli is given in the
notes on the text, p. 323.)
228:1 Tyâham. See Dr. Morris's remarks on this elision in his introduction to
the Kariyâ Pitaka (Pâli Text Society, 1882), where he makes it equal to tad
aham. This seems to us open to question, at least in this passage, where it may
possibly stand for te aham.
230:1 This reputation of the Sâkya family for pride is referred to in Gâtaka I,
88, 89.
230:2 Tisso viggâ, see Rh. D.'s remarks at pp. 161, 162 of 'Buddhist Suttas from
the Pâli' (S.B.E., vol. xi). They are probably here the three viggas referred to
in the Sutta-vibhaṅga, Pârâgika I, 1, 6-8, as the second of those is the
Heavenly Vision, here mentioned in the next clause.
230:3 Dibbakakkhu, a full description of the details of which will be found in
the stock paragraph translated by Rh. D. in 'Buddhist Suttas from the Pâli'
(S.B.E., vol. xi, pp. 216-218).
230:4 Sotâpattiphala; that is, he became free from the delusion of self
(sakkâyaditthi), from doubt (vikikikkhâ), and from dependence upon ceremonies or
works (sîlabbata-pârâmâsa). See Rh. D.'s manual, 'Buddhism,' pp. 108-110.
230:5 Pothugganikâ iddhi. What this may be is unknown to us. A fourfold Iddhi is
described in detail in the stock passage p. 231 translated by Rh. D. in
'Buddhist Suttas from the Pâli,' S.B.E., vol. xi, p. 214, and the fourfold Iddhi
of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here
referred to may be the former of these two, though that list does not include
the power ascribed to Devadatta in the next chapter. At Gâtaka I, 140, the
expression of our text here is replaced by ghâna, though the account there is
otherwise the same.
It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with
the standing epithet, 'venerable,' always used of the other members of the
Order, even when they are represented to have been of bad character.
231:1 The following incident, with a summary of the preceding sections, forms
the introductory story to the 10th Jâtaka (Rh. D.'s 'Buddhist Birth Stories,' i.
pp. 190-193). The legend may have first arisen as an explanation of the name
Bhaddiya, which means 'the fortunate one.'
232:1 Pannalomo. See our note 2 on Cullavagga I, 6, 1 (above, vol. ii, p. 339).
232:2 Paradavutto. This is the reading of the Sinhalese MS., and is the correct
one. See Oldenberg's note at p. 363 of the edition of the text. Our translation
is conjectural.
232:3 Migabhûtena ketasâ. The meaning of miga in this phrase is not certain; and
the figure may be drawn from the careless mind of any animal in its natural
state. We have not noticed the idiom elsewhere; but compare the converse figure,
bhantamiga-sappatibhâgo sâsane anabhirato, at Jâtaka I, 303, 6.
DISSENSIONS IN THE ORDER.
1 1.
1. Now at that time the Blessed One was staying at Anupiyâ 2. Anupiyâ is a town
belonging to the Mallas 3. Now at that time the most distinguished of the young
men of the Sâkya clan had renounced the world in imitation of the Blessed One.
Now there were two brothers, Mahânâma the Sâkyan, and Anuruddha the Sâkyan.
Anuruddha the Sâkyan was delicately nurtured; and he had three storeyed
residences, one for the cold season, one for the hot season, and one for the
season of the rains 4. During the four months spent in the
p. 225
residence for the season of the rains, he was waited upon by women performing
music 1, and came not down from the upper storey of his residence.
Then Mahânâma the Sâkyan thought: 'Now the most distinguished of the young men
of the Sâkya clan have already renounced the world in imitation of the Blessed
One, but from our own family no one has gone forth from the household life into
the houseless state. Let therefore either I, or Anuruddha, renounce the world.'
And he went to Anuruddha the Sâkyan, and said [so to him, adding], 'Either
therefore do you go forth, or I will do so.'
'I am delicate. It is impossible for me to go forth from the household life into
the houseless state. Do you do so.'
2. 'But come now, O beloved Anuruddha, I will tell you what is incident to the
household life. First, you have to get your fields ploughed. When that is done,
you have to get them sown. When that is done, you have to get the water led down
over them. When that is done, you have to get the water led off again. When that
is done, you have to get the weeds pulled up 2. When that is done, you have to
get the crop reaped. When that is done, you have to get the crop carried away.
When that is done, you have to get it arranged
p. 226
into bundles. When that is done, you have to get it trodden out 1. When that is
done, you have to get the straw picked out. When that is done, you have to get
all the chaff removed. When that is done, you have to get it winnowed. When that
is done, you have to get the harvest garnered 2. When that is done, you have to
do just the same the next year, and the same all over again the year after that.
'The work is never over: one sees not the end of one's labours. O! when shall
our work be over? When shall we see the end of our labours? When shall we, still
possessing and retaining the pleasures of our five senses, yet dwell at rest?
Yes! the work, beloved Anuruddha, is never over; no end appears to our labours.
Even when our fathers and forefathers had completed their time 3, even then was
their work unfinished.'
'Then do you take thought for the household duties. I will go forth from the
household life into the houseless state.'
And Anuruddha the Sâkyan went to his mother, and said to her: 'I want, mother,
to go forth from the household life into the houseless state. Grant me thy
permission to do so.'
And when he had thus spoken, his mother replied
p. 227
to Anuruddha the Sâkyan, and said: 'You two, O beloved Anuruddha, are my two
only sons, near and dear to me, in whom I find no evil. Through death I shall
some day, against my will, be separated from you; but how can I be willing,
whilst you are still alive, that you should go forth from the household life
into the houseless state?'
[And a second time Anuruddha the Sâkyan made the same request, and received the
same reply. And a third time Anuruddha the Sâkyan made the same request to his
mother.]
3. Now at that time Bhaddiya the Sâkya Râga held rule over the Sâkyas; and he
was a friend of Anuruddha the Sâkyan's. And the mother of Anuruddha the Sâkyan,
thinking that that being so, the Râga would not be able to renounce the world,
said to her son: 'If, beloved Anuruddha, Bhaddiya the Sâkyan Râga will renounce
the world, thou also mayest go forth into the houseless state.'
Then Anuruddha the Sâkyan went to Bhaddiya the Sâkyan Raga, and said to him: 'My
renunciation of the world, dear friend, is being obstructed by thee.'
'Then let that obstruction, dear friend, be removed. Even with thee will I
1--renounce thou the world according to thy wish.'
'Come, dear friend, let us both renounce the world together!'
p. 228
'I am not capable, dear friend, of giving up the household life. Whatsoever else
you can ask of me, that I will do 1. Do you go forth (alone).'
'My mother, dear friend, has told me that if thou dost so, I may. And thou hast
even now declared "If thy renunciation be obstructed by me, then let that
obstruction be removed. Even with thee will I--renounce thou the world,
according to thy wish." Come, then, dear friend, let us both renounce the
world.'
Now at that time men were speakers of truth, and keepers of their word which
they had pledged. And Bhaddiya the Sâkya Râga said to Anuruddha the Sâkyan:
'Wait, my friend, for seven years. At the end of seven years we will renounce
the world together.'
'Seven years are too long, dear friend. I am not able to wait for seven years.'
[And the same offer was made successively of six years and so on down to one
year, of seven months and so on down to one month, and even of a fortnight, and
still there was ever the same reply. At last the Râga said,]
'Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and
my brothers.'
'Seven days is not too long. I will wait thus far' (was the reply).
4. So Bhaddiya the Sâkya Râga, and Anuruddha, and Ânanda, and Bhagu, and
Kimbila, and Devadatta--just as they had so often previously gone
p. 220
out to the pleasure-ground with fourfold array--even so did they now go out with
fourfold array, and Upâli the barber went with them, making seven in all.
And when they had gone some distance, they sent their retinue back, and crossed
over into the neighbouring district, and took off their fine things, and wrapped
them in their robes, and made a bundle of them, and said to Upâli the barber:
'Do you now, good Upâli, turn back. These things will be sufficient for you to
live upon.'
But as he was going back, Upâli the barber thought: 'The Sâkyas are fierce. They
will think that these young men have been brought by me to destruction, and they
will slay me. But since now these young men of the Sâkya clan can go forth from
the household life into the houseless state, why indeed should not I?' And he
let down the bundle (from his back), and hung the bundle on a tree, saying, 'Let
whoso finds it, take it, as a gift,' and returned to the place where the young
Sâkyans were.
And the Sâkya youths saw him coming from afar, and on seeing, they said to him:
'What have you come back for, good Upâli?'
Then he told them [what he had thought, and what he had done with the bundle,
and why he was returned].
'Thou host done well, good Upâli (was the reply), in that thou didst not return;
for the Sâkyas are fierce, and might have killed thee.'
And they took Upâli the barber with them to the place where the Blessed One was.
And on arriving there, they bowed down before the Blessed One, and
p. 230
took their seats on one side. And so seated they said to the Blessed One: 'We
Sâkyas, Lord, are haughty. And this Upâli the barber has long been an attendant,
Lord, upon us. May the Blessed One admit him to the Order before us, so that we
may render him respect and reverence, and bow down with outstretched hands
before him (as our senior), and thus shall the Sâkya pride be humbled in us
Sâkyans 1.'
Then the Blessed One received first Upâli the barber, and afterwards those young
men of the Sâkya clan, into the ranks of the Order. And the venerable Bhaddiya,
before that rainy season was over, became master of the Threefold Wisdom 2, and
the venerable Anuruddha acquired the Heavenly Vision 3, and the venerable Ânanda
realised the effect of having entered upon the Stream 4, and Devadatta attained
to that kind of Iddhi which is attainable even by those who have not entered
upon the Excellent Way 5.
p. 231
5 1. Now at that time the venerable Bhaddiya, who had retired into the forest to
the foot of a tree, into solitude, gave utterance over and over again to this
ecstatic exclamation: 'O happiness! O happiness!' And a number of Bhikkhus went
up to the place where the Blessed One was, and bowed down before him, and took
their seats on one side. And, so seated, they [told the Blessed One of this],
and added, 'For a certainty, Lord, the venerable Bhaddiya is not contented as he
lives the life of purity; but rather it is when calling to mind the happiness of
his former sovranty that he gives vent to this saying.'
Then the Blessed One addressed a certain Bhikkhu; and said: 'Do you go, O
Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, The Teacher,
venerable Bhaddiya, is calling for you."'
'Even so, Lord,' said that Bhikkhu, in assent to the Blessed One. And he went to
Bhaddiya, and called him [in those words].
6. 'Very, well,' said the venerable Bhaddiya, in
p. 232
assent to that Bhikkhu; and he came to the Blessed One, and bowed down before
him, and took his seat on one side. And when he was so seated, the Blessed One
said to the venerable Bhaddiya:
'Is it true, as they say, that you Bhaddiya, when retired into the forest to the
foot of a tree, into solitude, have given utterance over and over again to this
ecstatic exclamation, "O happiness! O happiness!" What circumstance was it, O
Bhaddiya, that you had in your mind when you acted thus?'
'Formerly, Lord, when I was a king, I had a guard completely provided both
within and without my private apartments, both within and without the town, and
within the (borders of my) country. Yet though, Lord, I was thus guarded and
protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even
when in the forest, at the foot of a tree, in solitude, I am without fear or
anxiety, trustful and not alarmed; I dwell at ease, subdued 1, secure 2, with
mind as peaceful as an antelope's 3. It was when calling this fact to mind,
Lord, that I gave utterance over and over again to that cry, "O happiness! O
happiness!"'
Then the Blessed One, on hearing that, gave utterance at that time to this song:
p. 233
'The man who harbours no harsh thoughts within him,
Who cares not whether things are thus or thus,
His state of joy, freedom from grief or care,
The very gods obtain not to behold!'
Footnotes
224:1 With the whole of the following story compare the, in many respects,
fuller account given by the commentator on the Dhammapada (Fausböll, pp. 139 and
following).
224:2 This was the spot where Gotama spent the first week after his renunciation
of the world, before he went on to Râgagaha (Rh. D.'s 'Buddhist Birth Stories,'
I, 87). Professor Fausböll there (Gâtaka I, 65) reads Anûpiyam, but all his MSS.
have the ŭ short. It is noteworthy that in our text the locative is formed as if
the word were feminine, though the neuter form is used for the nominative.
224:3 The more usual mode of adding this description in similar passages at the
commencement of all the Suttas would lead us to expect here Mallânam nigame.
224:4 Compare Mahâvagga I, 7, I, where the same thing is said of Yasa.
225:1 Nippurisehi turiyehi. That Childers's rendering, 'without men, without
people,' is inadequate is clear from the context at the passage which he quotes
from Gâtaka I, 53.
225:2 Niddâpeti. Buddhaghosa says, 'Pull up the weeds' (tinâni). The word occurs
also at Gâtaka I, 215, where there is a similar list of farming operations,
which, though smaller, contains one or two items not given here.
226:1 Maddâpeti. There is mention of threshing (prati-han) already in the Vedas.
See the passages collected by Zimmer, 'Altindisches Leben,' p. 238. But treading
out is even still a very common, if not the more usual, process throughout India
and Ceylon.
226:2 Atiharâpeti. See Milinda Pañha, p. 66. The simple verb occurs also in a
similar connection in the Bhikkhunî-vibhaṅga in the introductory story to
Pâkittiya VII.
226:3 That is, had died.
227:1 Aham tayâ. Buddhaghosa explains that the Râga is beginning to say that he
will go with his friend. But a desire for the glory of sovereignty comes over
his heart, and he leaves the sentence unfinished. (The Pâli is given in the
notes on the text, p. 323.)
228:1 Tyâham. See Dr. Morris's remarks on this elision in his introduction to
the Kariyâ Pitaka (Pâli Text Society, 1882), where he makes it equal to tad
aham. This seems to us open to question, at least in this passage, where it may
possibly stand for te aham.
230:1 This reputation of the Sâkya family for pride is referred to in Gâtaka I,
88, 89.
230:2 Tisso viggâ, see Rh. D.'s remarks at pp. 161, 162 of 'Buddhist Suttas from
the Pâli' (S.B.E., vol. xi). They are probably here the three viggas referred to
in the Sutta-vibhaṅga, Pârâgika I, 1, 6-8, as the second of those is the
Heavenly Vision, here mentioned in the next clause.
230:3 Dibbakakkhu, a full description of the details of which will be found in
the stock paragraph translated by Rh. D. in 'Buddhist Suttas from the Pâli'
(S.B.E., vol. xi, pp. 216-218).
230:4 Sotâpattiphala; that is, he became free from the delusion of self
(sakkâyaditthi), from doubt (vikikikkhâ), and from dependence upon ceremonies or
works (sîlabbata-pârâmâsa). See Rh. D.'s manual, 'Buddhism,' pp. 108-110.
230:5 Pothugganikâ iddhi. What this may be is unknown to us. A fourfold Iddhi is
described in detail in the stock passage p. 231 translated by Rh. D. in
'Buddhist Suttas from the Pâli,' S.B.E., vol. xi, p. 214, and the fourfold Iddhi
of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here
referred to may be the former of these two, though that list does not include
the power ascribed to Devadatta in the next chapter. At Gâtaka I, 140, the
expression of our text here is replaced by ghâna, though the account there is
otherwise the same.
It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with
the standing epithet, 'venerable,' always used of the other members of the
Order, even when they are represented to have been of bad character.
231:1 The following incident, with a summary of the preceding sections, forms
the introductory story to the 10th Jâtaka (Rh. D.'s 'Buddhist Birth Stories,' i.
pp. 190-193). The legend may have first arisen as an explanation of the name
Bhaddiya, which means 'the fortunate one.'
232:1 Pannalomo. See our note 2 on Cullavagga I, 6, 1 (above, vol. ii, p. 339).
232:2 Paradavutto. This is the reading of the Sinhalese MS., and is the correct
one. See Oldenberg's note at p. 363 of the edition of the text. Our translation
is conjectural.
232:3 Migabhûtena ketasâ. The meaning of miga in this phrase is not certain; and
the figure may be drawn from the careless mind of any animal in its natural
state. We have not noticed the idiom elsewhere; but compare the converse figure,
bhantamiga-sappatibhâgo sâsane anabhirato, at Jâtaka I, 303, 6.
Cullavagga - Sixth Khandhaka: Chapter 21
1. Now when the Blessed One had remained at Âlavî as long as he thought fit, he
set out on his journey towards Râjagaha. And proceeding straight on, he arrived
in due course at Râjagaha. And there, at Râjagaha, the Blessed One stayed at the
Veluvana in the Kalandaka Nivâpa.
Now at that time there was a scarcity of food at Râjagaha 1. The people were
unable to provide food for the (whole) Samgha and they were desirous of
providing food 2 (to be sent to the Vihâra) for the use of a special Bhikkhu
(designated by the donor) 3 or for special Bhikkhus invited (by the donor in his
own house) 4 or for (single Bhikkhus) appointed by ticket (issued by the Samgha)
5, or of providing food during a fortnight 6, or on Uposatha
p. 221
days (that is, on the last days of each fortnight) or on the first days of each
fortnight.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, each of three ways of obtaining food.'
Now at that time the Khabbaggiya Bhikkhus having received good food for
themselves, gave over the worse food (which they had also received) to the other
Bhikkhus.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to appoint as apportioner of rations 1 a Bhikkhu who
is possessed of the following five qualifications--(&c., as in IV, 9, down to
the end of the Kammavâkâ):
Now the Bhikkhus who were apportioners of rations, thought: 'How then are the
rations to be apportioned?'
They told this matter to the Blessed One.
'I allow you. O Bhikkhus, to apportion them by arranging the food in small
heaps, and fastening tickets or marks upon them 2.'
2. Now at that time the Samgha had no distributor
p. 222
of lodging-places--no overseer of stores--no receiver of robes--no distributor
of robes, of congey, or of fruits--and no distributor of dry foods, and through
not being distributed it went bad.
They told each of these matters 1 to the Blessed One.
'I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a
Bhikkhu who has (&c., as in § 1, down to the end of the Kammavâkâ, inserting
throughout the appropriate variations in the fifth qualification).
3. Now at that time articles of trifling value had accumulated in the storehouse
of the Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has
(&c., as before, down to the end of the Kammavâkâ). Each separate needle, and
pair of scissors, and pair of sandals, and girdle, and pair of braces, and
filtering cloth, and regulation strainer 2, and plait 3, and half-plait 3, and
gusset 3, and half-gusset 3, and binding 4, and braiding 4, is to be given away.
If the Samgha has any ghee, or oil, or honey, or molasses, he is to give it away
for personal consumption only, and if it be wanted, he is to give it a second
and a third time 5.'
p. 223
Now at that time the Samgha had no receiver of under-garments 1, or of
bowls,--no superintendent of those who kept the grounds in order (the Ârâmikas),
and the Ârâmikas not being looked after, the necessary work was not done,--no
superintendent of sâmaneras, and the sâmaneras not being looked after did not
perform their duties.
They told each of these matters to the Blessed One.
'I allow you, O Bhikkhus, to appoint as receiver of under-garments, &c., a
Bhikkhu who has (&c., as before, down to the end of the Kammavâkâ).'
=====================
End of the Sixth Khandhaka, on Sleeping Arrangements, &c,
Footnotes
220:1 Other special rules for times of scarcity will be found at Mahâvagga VI,
17, 7; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare
also Pârâgika IV, 1, 1.
220:2 The above modes of receiving food (instead of collecting in a bowl morsels
of food given in alms) are the dispensations allowed by Mahâvagga I, 30, 4.
220:3 Uddesa-bhattam kâtum. Compare the story of Upananda at Mahâvagga VI, 19,
I.
220:4 Nimantanam kâtum. The word is only used in this special technical sense.
Compare the whole story of Kulla-panthaka at Gâtaka I, 116, and especially the
last line.
220:5 Salâka-bhattam kâtum. See especially above, Kullavagga IV, 9; IV, to.
220:6 Pakkhikam kâtum. Both Childers sub voce and Frankfurter p. 221 ('Pali
Handbook,' p. 165), in interpreting the passage at Mahâvagga I, 30, 4, take this
to mean a feast given on the eighth day of the month. But paksha is the
half-month. The expression much more probably means, therefore, to provide food
either during the whole of a half-month for one or more specially invited
Bhikkhus, or for a larger number on any one day of the half-month to be chosen
by the Samgha.
221:1 Compare above, Kullavagga IV, 4, 1.
221:2 Buddhaghosa says, Salâkâya vâ patikâya vâ upanibandhitvâ opuñkhitvâ
uddisitun ti vakanato rukkhasâramayâya salâkâya vâ veluvilivatâlapannâdinayâya
patikâya vâ asukassa nâma salâkabhattan ti evam akkharâni upanibandhitvâ
pakkhiyam vâ kîvarabhoge vâ katvâ sabbâ salâkâyo omuñkhitvâ [sic] punappunam
hetthâ-vasena âloletvâ . . . dâtabbâ.
222:1 There is another officer (âsana-paññâpaka) mentioned at Kullavagga XII, 2,
7, whose omission from the list here is worthy of notice.
222:2 Dhamma-karako. See V, 13, I.
222:3 On these words, see Mahâvagga VIII, 12, 2.
222:4 On these two words, see Mahâvagga VIII, 1, 5.
222:5 These things were to be used only as medicines, according to Mahâvagga VI,
1, 1-5, where butter is also added. That would be under the charge of the
distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15,
10, none of these five p. 222 kinds of medicine were to be kept for a period
exceeding seven days, but that was a rule that was not very probable to be
strictly followed.
223:1 Sâtiya; no doubt the same as is spelt elsewhere sâtikâ or sâtakâ, and is
used for such purposes as bathing in.
set out on his journey towards Râjagaha. And proceeding straight on, he arrived
in due course at Râjagaha. And there, at Râjagaha, the Blessed One stayed at the
Veluvana in the Kalandaka Nivâpa.
Now at that time there was a scarcity of food at Râjagaha 1. The people were
unable to provide food for the (whole) Samgha and they were desirous of
providing food 2 (to be sent to the Vihâra) for the use of a special Bhikkhu
(designated by the donor) 3 or for special Bhikkhus invited (by the donor in his
own house) 4 or for (single Bhikkhus) appointed by ticket (issued by the Samgha)
5, or of providing food during a fortnight 6, or on Uposatha
p. 221
days (that is, on the last days of each fortnight) or on the first days of each
fortnight.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, each of three ways of obtaining food.'
Now at that time the Khabbaggiya Bhikkhus having received good food for
themselves, gave over the worse food (which they had also received) to the other
Bhikkhus.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to appoint as apportioner of rations 1 a Bhikkhu who
is possessed of the following five qualifications--(&c., as in IV, 9, down to
the end of the Kammavâkâ):
Now the Bhikkhus who were apportioners of rations, thought: 'How then are the
rations to be apportioned?'
They told this matter to the Blessed One.
'I allow you. O Bhikkhus, to apportion them by arranging the food in small
heaps, and fastening tickets or marks upon them 2.'
2. Now at that time the Samgha had no distributor
p. 222
of lodging-places--no overseer of stores--no receiver of robes--no distributor
of robes, of congey, or of fruits--and no distributor of dry foods, and through
not being distributed it went bad.
They told each of these matters 1 to the Blessed One.
'I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a
Bhikkhu who has (&c., as in § 1, down to the end of the Kammavâkâ, inserting
throughout the appropriate variations in the fifth qualification).
3. Now at that time articles of trifling value had accumulated in the storehouse
of the Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has
(&c., as before, down to the end of the Kammavâkâ). Each separate needle, and
pair of scissors, and pair of sandals, and girdle, and pair of braces, and
filtering cloth, and regulation strainer 2, and plait 3, and half-plait 3, and
gusset 3, and half-gusset 3, and binding 4, and braiding 4, is to be given away.
If the Samgha has any ghee, or oil, or honey, or molasses, he is to give it away
for personal consumption only, and if it be wanted, he is to give it a second
and a third time 5.'
p. 223
Now at that time the Samgha had no receiver of under-garments 1, or of
bowls,--no superintendent of those who kept the grounds in order (the Ârâmikas),
and the Ârâmikas not being looked after, the necessary work was not done,--no
superintendent of sâmaneras, and the sâmaneras not being looked after did not
perform their duties.
They told each of these matters to the Blessed One.
'I allow you, O Bhikkhus, to appoint as receiver of under-garments, &c., a
Bhikkhu who has (&c., as before, down to the end of the Kammavâkâ).'
=====================
End of the Sixth Khandhaka, on Sleeping Arrangements, &c,
Footnotes
220:1 Other special rules for times of scarcity will be found at Mahâvagga VI,
17, 7; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare
also Pârâgika IV, 1, 1.
220:2 The above modes of receiving food (instead of collecting in a bowl morsels
of food given in alms) are the dispensations allowed by Mahâvagga I, 30, 4.
220:3 Uddesa-bhattam kâtum. Compare the story of Upananda at Mahâvagga VI, 19,
I.
220:4 Nimantanam kâtum. The word is only used in this special technical sense.
Compare the whole story of Kulla-panthaka at Gâtaka I, 116, and especially the
last line.
220:5 Salâka-bhattam kâtum. See especially above, Kullavagga IV, 9; IV, to.
220:6 Pakkhikam kâtum. Both Childers sub voce and Frankfurter p. 221 ('Pali
Handbook,' p. 165), in interpreting the passage at Mahâvagga I, 30, 4, take this
to mean a feast given on the eighth day of the month. But paksha is the
half-month. The expression much more probably means, therefore, to provide food
either during the whole of a half-month for one or more specially invited
Bhikkhus, or for a larger number on any one day of the half-month to be chosen
by the Samgha.
221:1 Compare above, Kullavagga IV, 4, 1.
221:2 Buddhaghosa says, Salâkâya vâ patikâya vâ upanibandhitvâ opuñkhitvâ
uddisitun ti vakanato rukkhasâramayâya salâkâya vâ veluvilivatâlapannâdinayâya
patikâya vâ asukassa nâma salâkabhattan ti evam akkharâni upanibandhitvâ
pakkhiyam vâ kîvarabhoge vâ katvâ sabbâ salâkâyo omuñkhitvâ [sic] punappunam
hetthâ-vasena âloletvâ . . . dâtabbâ.
222:1 There is another officer (âsana-paññâpaka) mentioned at Kullavagga XII, 2,
7, whose omission from the list here is worthy of notice.
222:2 Dhamma-karako. See V, 13, I.
222:3 On these words, see Mahâvagga VIII, 12, 2.
222:4 On these two words, see Mahâvagga VIII, 1, 5.
222:5 These things were to be used only as medicines, according to Mahâvagga VI,
1, 1-5, where butter is also added. That would be under the charge of the
distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15,
10, none of these five p. 222 kinds of medicine were to be kept for a period
exceeding seven days, but that was a rule that was not very probable to be
strictly followed.
223:1 Sâtiya; no doubt the same as is spelt elsewhere sâtikâ or sâtakâ, and is
used for such purposes as bathing in.
Cullavagga - Sixth Khandhaka: Chapter 20
1. Now at that time the Bhikkhus walked over the mats used for sleeping upon
with unwashen or wet feet, or with their sandals on; and the matting was soiled.
They told these matters to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkata
4.'
2. Now at that time the Bhikkhus spat on the newly prepared floor 5, and the
colour was spoilt.
p. 219
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a
dukkata. I allow, O Bhikkhus, the use of a spittoon.'
Now at that time the legs of the bedsteads and chairs made scratches on the
newly prepared floor. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to cover it up with floor-cloth.'
Now at that time the Bhikkhus leant up against the newly prepared walls 1, and
the colouring was spoilt.
They told this thing to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a
dukkata. I allow you, O Bhikkhus, the use of a board to lean up against 2.'
The board scratched the floor at the bottom, and ruined the wall at the top.
'I allow you, O Bhikkhus, to cover it at the top and bottom with cloth.'
Now at that time, fearing to offend, they would not lie down on places over
which it was permissible to walk with washen feet 3.
p. 220
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to lie down in such a place when you have spread
something over it.'
Footnotes
218:4 With this should be compared the other rule in Mahâvagga V, 6, 1,
according to which the Bhikkhus were to wear sandals when getting upon bedsteads
or chairs, lest these should become soiled. The two passages are parallel in
wording throughout.
218:5 Parikammakatâya. The floors were of earth, not of wood, and were restored
from time to time by fresh clay or dry cowdung being laid down, and then covered
with a whitewash, in which sometimes black or red (geruka) was mixed. See above,
V, 11, 6; VI, 3, 1; 17, 1; 27. From the parallel passage at Mahâvagga I, 25, 15,
and Kullavagga VIII, 3, 1, it would seem that the red colouring was used rather
for walls, and the black one for floors.
219:1 'The walls were no doubt usually made with 'wattle and daub;' that is,
sticks with clay between the interstices. This was treated from time to time
like the flooring (see last note).
219:2 Apassena-phalakam. This article of furniture is mentioned, with the
spittoon, in Mahâvagga I, 45, 15, 16, and in the parallel passage at Kullavagga
VIII, 1, 3. We have rendered it in the Mahâvagga by 'board to recline on.'
Compare the use of apassayam in Buddhaghosa's note on Kullavagga VI, 2, 4
(above, p. 153, note 3) of an arm-chair or sofa.
219:3 Dhotapâdakâ ti dhotapâdakâ hutvâ dhotehi pâdehi akkamitabbathâne
nipaggitum kukkukkâyanti. Dhotapâdake ti pi pâtho. Dhotehi pâdehi
akkamitabbatthânass’ eva etam adhivakanam (B.).
with unwashen or wet feet, or with their sandals on; and the matting was soiled.
They told these matters to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkata
4.'
2. Now at that time the Bhikkhus spat on the newly prepared floor 5, and the
colour was spoilt.
p. 219
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a
dukkata. I allow, O Bhikkhus, the use of a spittoon.'
Now at that time the legs of the bedsteads and chairs made scratches on the
newly prepared floor. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to cover it up with floor-cloth.'
Now at that time the Bhikkhus leant up against the newly prepared walls 1, and
the colouring was spoilt.
They told this thing to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a
dukkata. I allow you, O Bhikkhus, the use of a board to lean up against 2.'
The board scratched the floor at the bottom, and ruined the wall at the top.
'I allow you, O Bhikkhus, to cover it at the top and bottom with cloth.'
Now at that time, fearing to offend, they would not lie down on places over
which it was permissible to walk with washen feet 3.
p. 220
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to lie down in such a place when you have spread
something over it.'
Footnotes
218:4 With this should be compared the other rule in Mahâvagga V, 6, 1,
according to which the Bhikkhus were to wear sandals when getting upon bedsteads
or chairs, lest these should become soiled. The two passages are parallel in
wording throughout.
218:5 Parikammakatâya. The floors were of earth, not of wood, and were restored
from time to time by fresh clay or dry cowdung being laid down, and then covered
with a whitewash, in which sometimes black or red (geruka) was mixed. See above,
V, 11, 6; VI, 3, 1; 17, 1; 27. From the parallel passage at Mahâvagga I, 25, 15,
and Kullavagga VIII, 3, 1, it would seem that the red colouring was used rather
for walls, and the black one for floors.
219:1 'The walls were no doubt usually made with 'wattle and daub;' that is,
sticks with clay between the interstices. This was treated from time to time
like the flooring (see last note).
219:2 Apassena-phalakam. This article of furniture is mentioned, with the
spittoon, in Mahâvagga I, 45, 15, 16, and in the parallel passage at Kullavagga
VIII, 1, 3. We have rendered it in the Mahâvagga by 'board to recline on.'
Compare the use of apassayam in Buddhaghosa's note on Kullavagga VI, 2, 4
(above, p. 153, note 3) of an arm-chair or sofa.
219:3 Dhotapâdakâ ti dhotapâdakâ hutvâ dhotehi pâdehi akkamitabbathâne
nipaggitum kukkukkâyanti. Dhotapâdake ti pi pâtho. Dhotehi pâdehi
akkamitabbatthânass’ eva etam adhivakanam (B.).
Cullavagga - Sixth Khandhaka: Chapter 19
1. Now at that time there was a very valuable rug, and a very valuable piece of
cloth, among the bedding furniture belonging to the Samgha.
They told this matter to the Blessed One 3.
'I allow you, O Bhikkhus, to barter either of these things in order to increase
the stock of legally permissible furniture 4.'
Now at that time the Samgha had received a
p. 218
bear-skin, and a kakkali 1 rug, and a kolaka cloth 2.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to use them as mats to wipe your feet on 3'
Footnotes
217:3 Because such things were forbidden by Mahâvagga V, 10, 4, though kambala
is not there specially mentioned.
217:4 Phâtikammatthâyâ ti vaddhikammatthâyâ ti. Vaddhikammatthâya phâtikammam k’
ettha samakam vâ atirekam va agghanakam mañka-pîthâdi-senâsanam eva vattati
(B.).
218:1 According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen
or curtain over the space in a wall left for a window.
218:2 According to Mahâvagga VIII, 18, this might be used to wipe faces with;
and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on.
The word kola means simply cotton cloth, but it is clear from these passages
that kolaka has some special connotation.
218:3 Not to sit upon.
cloth, among the bedding furniture belonging to the Samgha.
They told this matter to the Blessed One 3.
'I allow you, O Bhikkhus, to barter either of these things in order to increase
the stock of legally permissible furniture 4.'
Now at that time the Samgha had received a
p. 218
bear-skin, and a kakkali 1 rug, and a kolaka cloth 2.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to use them as mats to wipe your feet on 3'
Footnotes
217:3 Because such things were forbidden by Mahâvagga V, 10, 4, though kambala
is not there specially mentioned.
217:4 Phâtikammatthâyâ ti vaddhikammatthâyâ ti. Vaddhikammatthâya phâtikammam k’
ettha samakam vâ atirekam va agghanakam mañka-pîthâdi-senâsanam eva vattati
(B.).
218:1 According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen
or curtain over the space in a wall left for a window.
218:2 According to Mahâvagga VIII, 18, this might be used to wipe faces with;
and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on.
The word kola means simply cotton cloth, but it is clear from these passages
that kolaka has some special connotation.
218:3 Not to sit upon.
Cullavagga - Sixth Khandhaka: Chapter 18
1. Now at that time the Bhikkhus made use elsewhere of beds which were
appurtenances 2 to the Vihâra of a certain lay-disciple (upâsaka).
Then that upâsaka murmured, &c.
They told the matter to the Blessed One.
'Things appurtenant to one place are not, O Bhikkhus, to be used in another.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus, fearing to offend if they took (things to sit
upon) even into the
p. 217
[paragraph continues] Uposatha Hall, or the meeting-place, sat on the ground;
and their legs and robes got soiled.
They told the matter to the Blessed One.
'I allow you, O Bhikkhus, to take things away for a certain time only 1.'
Now at that time a large Vihâra belonging to the Samgha went to ruin 2. The
Bhikkhus, fearing to offend, did not take the bedding in it away.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to take away things in order to save them from
destruction.'
Footnotes
216:2 Vihâra-paribhogam. 'Meant for use only in that Vihâra.'. Compare above,
VI, 14, I.
217:1 Tâvakâlikam. The word occurs in Jâtaka I, 121, 393 (on which see Rh. D. in
'Buddhist Birth Stories,' p. 170, and 'Buddhist Suttas,' p. 241), in
Buddhaghosa's notes on Mahâvagga VII, 5, 1 (above, II, 154, note 7), in the
Bhikkhunî-vibhaṅga, Pâcittiya XXV, 2, and in Cullavagga X, 16, 1.
217:2 Samghassa vihâro udriyati. The whole phrase has already occurred at
Mahâvagga III, 8.
appurtenances 2 to the Vihâra of a certain lay-disciple (upâsaka).
Then that upâsaka murmured, &c.
They told the matter to the Blessed One.
'Things appurtenant to one place are not, O Bhikkhus, to be used in another.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus, fearing to offend if they took (things to sit
upon) even into the
p. 217
[paragraph continues] Uposatha Hall, or the meeting-place, sat on the ground;
and their legs and robes got soiled.
They told the matter to the Blessed One.
'I allow you, O Bhikkhus, to take things away for a certain time only 1.'
Now at that time a large Vihâra belonging to the Samgha went to ruin 2. The
Bhikkhus, fearing to offend, did not take the bedding in it away.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to take away things in order to save them from
destruction.'
Footnotes
216:2 Vihâra-paribhogam. 'Meant for use only in that Vihâra.'. Compare above,
VI, 14, I.
217:1 Tâvakâlikam. The word occurs in Jâtaka I, 121, 393 (on which see Rh. D. in
'Buddhist Birth Stories,' p. 170, and 'Buddhist Suttas,' p. 241), in
Buddhaghosa's notes on Mahâvagga VII, 5, 1 (above, II, 154, note 7), in the
Bhikkhunî-vibhaṅga, Pâcittiya XXV, 2, and in Cullavagga X, 16, 1.
217:2 Samghassa vihâro udriyati. The whole phrase has already occurred at
Mahâvagga III, 8.
Cullavagga - Sixth Khandhaka: Chapter 17
1. Now when the Blessed One had remained at the Kitâ Hill as long as he thought
fit, he proceeded on his journey towards Âlavî; and in due course he arrived at
Âlavî, and there, at Âlavî, the Blessed One stayed at the Aggâlava Shrine.
Now at that time the Bhikkhus of Âlavî 2 used to
p. 213
give new building operations in charge (to one or other of their number) 1, such
as the following 2 when some clay or earth had merely to be put aside in heaps,
when a wall had merely to be re-plastered, when a door had merely to be made,
when the socket for a bolt had merely to be made, when some joinery-work had
merely to be done to a window, when some whitewashing merely had to be done, or
some black colouring laid on, or some red colouring 3, or some roofing-work, or
some joinery, or a bar had to be fixed to a door 4, when breaches or decay had
merely to be repaired 5, or the flooring to be re-plastered 6; and they assigned
this office to one another for terms of twenty or thirty years, or
p. 214
for life; or they gave in charge a completely finished Vihâra to a Bhikkhu for
such time as should elapse till the smoke rose (from the funeral pyre on which
his body should be burnt 1).
The moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One said to
the Bhikkhus:
'You are not, O Bhikkhus, to confer the office of building overseer when clay
has merely to be put aside in heaps . . . . (&c., as before, down to) body shall
be burnt. Whosoever shall so confer it, shall be guilty of a dukkata. I allow
you, O Bhikkhus, to give a Vihâra not yet begun, or not yet finished 2, in
charge as a new building. And with reference to the work on a small Vihâra, it
may be given in charge as a navakamma for a period of five or six years, that on
an Addhayoga for a period of seven or eight years, that on a large Vihâra or a
Pâsâda for ten or twelve years.'
2. Now at that time the Bhikkhus gave the whole of a Vihâra as a navakamma (to
one Bhikkhu to superintend)--or two Vihâras to one Bhikkhu--or the Bhikkhu who
had taken the work in charge got another (Bhikkhu to live there and take charge
for him)--or the Bhikkhu who had taken in charge a
p. 215
building belonging to the Samgha kept exclusive possession of it--or the
Bhikkhus gave work in charge to one not at that time within the boundary 1--or
Bhikkhus who had once taken charge kept exclusive possession for all time.
They told [each of] these matters to the Blessed One.
'You are not, O Bhikkhus, to do [any one of these things]. Whosoever does, he is
guilty of a dukkata. And the Bhikkhu in charge may take one good sleeping-place
into his exclusive possession for the three months of the rainy, but not during
the dry season.'
3. Now at that time Bhikkhus who had taken charge of building operations left
the place [or otherwise became incompetent in one or other of the twenty and
three ways set out in the next paragraph 2].
They told this matter to the Blessed One.
'In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the
building has been completed, let the office be given to another lest there
should be loss to the Samgha. In case the building has been completed, O
Bhikkhus, if he then leaves the place, it (the office and its privileges) is
still his--if he then returns to the world, or dies, or admits that he is a
sâmanera, or that he has abandoned the precepts, or that he has become guilty of
an extreme offence, the Samgha
p. 216
becomes the owner 1--if he then admits that he is mad, or that his mind is
unhinged, or that he is afflicted with bodily pain, or that he has been
suspended for his refusal to acknowledge an offence, or to atone for an offence,
or to renounce a sinful doctrine, it (the office and its privileges) is still
his--if he then admits that he is a eunuch, or that he has furtively attached
himself to the Samgha, or that he has gone over to the Titthiyas, or that he is
an animal, or that he has murdered his mother, or his father, or an Arahat, or
that he has violated a Bhikkhunî, or that he has caused a schism in the Samgha,
or that he has shed (a Buddha's) blood, or that he is an hermaphrodite, then the
Samgha becomes the owner.'
Footnotes
212:2 The Bhikkhus of Âlavî are frequently mentioned in connection p. 213 with
offences in relation to the navakammam. See, for instance, Pârâgika III, 5, 30.
213:1 For the rule authorising such giving in charge in general cases, see
above, VI, 5.
213:2 For most of the following technical terms in building, see our notes above
on Kullavagga V, 11, and V, 1, 2.
213:3 See our note on this phrase above, V, 11, 6.
213:4 Gandikadhâna-mattenâ ti dvâra-bâhânam upari-kapota-gandika-yogana-mattena
(B.). Gandi is used in this sense at Gâtaka I, 237. Compare the use of
Dhamma-gandikâ, 'block of execution,' at Gâtaka I, 150, II, 124. The word
gandikâ occurs also at Gâtaka I, 474 (last line), in the sense of 'bunch:' but
it is there probably a misprint; for Oldenberg, in the parallel passage at
Bhikkhunî-vibhaṅga, Pâkittiya I, 1, reads bhandike. That the two words are
easily confused in Burmese writing is shown by the fact that the Berlin
(Burmese) copy of Buddhaghosa reads here also bhandikâdhâna-mattenâ ti, &c., and
again afterwards bhandika.
213:5 See our note on this phrase above, VI, 5, 2.
213:6 Paribhanda-karana-mattenâ ti gomaya-paribhanda-kasâva-parikarana-mattena
(B.). The very same expression is used in a wholly doubtful sense, and of some
process of tailoring, in. Mahâvagga VII, 1, 5.
214:1 Dhûmakâlikan ti idam yâv’ assa kitaka-dhûmo na paññâyatîti tâva ayam
vihâro etass’ evâ ti evam dhûma-kâle apaloketvâ kata-pariyositam vihâram denti
(B.). The word recurs below, applied to sikkhâpadam, in XI, 1, 9.
214:2 Vîppakatan ti ettha vippakato nâma yâva gopânasiyo na ârohanti. Gopânasîsu
pana ârulhâsu bahukato nâma hoti: tasmâ tato patthâya na dâtabbo (B.). The use
of bahukato is noteworthy. for in the only other passage where we have found the
word (Mahâvagga VI, 36, 2), it has a totally different application. There is
possibly a misreading in the one MS. available. (? pakato.)
215:1 See above, VI, 11, 3.
215:2 See Mahâvagga II, 22, 3, and II, 36, 1-3. In the latter of these two
passages the three cases are omitted. In Mahâvagga IX, 4, 2, and 8, the whole 23
are given.
216:1 That is, the navakammiko loses his privileges (his lien on the best
sleeping-place, &c.).
fit, he proceeded on his journey towards Âlavî; and in due course he arrived at
Âlavî, and there, at Âlavî, the Blessed One stayed at the Aggâlava Shrine.
Now at that time the Bhikkhus of Âlavî 2 used to
p. 213
give new building operations in charge (to one or other of their number) 1, such
as the following 2 when some clay or earth had merely to be put aside in heaps,
when a wall had merely to be re-plastered, when a door had merely to be made,
when the socket for a bolt had merely to be made, when some joinery-work had
merely to be done to a window, when some whitewashing merely had to be done, or
some black colouring laid on, or some red colouring 3, or some roofing-work, or
some joinery, or a bar had to be fixed to a door 4, when breaches or decay had
merely to be repaired 5, or the flooring to be re-plastered 6; and they assigned
this office to one another for terms of twenty or thirty years, or
p. 214
for life; or they gave in charge a completely finished Vihâra to a Bhikkhu for
such time as should elapse till the smoke rose (from the funeral pyre on which
his body should be burnt 1).
The moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One said to
the Bhikkhus:
'You are not, O Bhikkhus, to confer the office of building overseer when clay
has merely to be put aside in heaps . . . . (&c., as before, down to) body shall
be burnt. Whosoever shall so confer it, shall be guilty of a dukkata. I allow
you, O Bhikkhus, to give a Vihâra not yet begun, or not yet finished 2, in
charge as a new building. And with reference to the work on a small Vihâra, it
may be given in charge as a navakamma for a period of five or six years, that on
an Addhayoga for a period of seven or eight years, that on a large Vihâra or a
Pâsâda for ten or twelve years.'
2. Now at that time the Bhikkhus gave the whole of a Vihâra as a navakamma (to
one Bhikkhu to superintend)--or two Vihâras to one Bhikkhu--or the Bhikkhu who
had taken the work in charge got another (Bhikkhu to live there and take charge
for him)--or the Bhikkhu who had taken in charge a
p. 215
building belonging to the Samgha kept exclusive possession of it--or the
Bhikkhus gave work in charge to one not at that time within the boundary 1--or
Bhikkhus who had once taken charge kept exclusive possession for all time.
They told [each of] these matters to the Blessed One.
'You are not, O Bhikkhus, to do [any one of these things]. Whosoever does, he is
guilty of a dukkata. And the Bhikkhu in charge may take one good sleeping-place
into his exclusive possession for the three months of the rainy, but not during
the dry season.'
3. Now at that time Bhikkhus who had taken charge of building operations left
the place [or otherwise became incompetent in one or other of the twenty and
three ways set out in the next paragraph 2].
They told this matter to the Blessed One.
'In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the
building has been completed, let the office be given to another lest there
should be loss to the Samgha. In case the building has been completed, O
Bhikkhus, if he then leaves the place, it (the office and its privileges) is
still his--if he then returns to the world, or dies, or admits that he is a
sâmanera, or that he has abandoned the precepts, or that he has become guilty of
an extreme offence, the Samgha
p. 216
becomes the owner 1--if he then admits that he is mad, or that his mind is
unhinged, or that he is afflicted with bodily pain, or that he has been
suspended for his refusal to acknowledge an offence, or to atone for an offence,
or to renounce a sinful doctrine, it (the office and its privileges) is still
his--if he then admits that he is a eunuch, or that he has furtively attached
himself to the Samgha, or that he has gone over to the Titthiyas, or that he is
an animal, or that he has murdered his mother, or his father, or an Arahat, or
that he has violated a Bhikkhunî, or that he has caused a schism in the Samgha,
or that he has shed (a Buddha's) blood, or that he is an hermaphrodite, then the
Samgha becomes the owner.'
Footnotes
212:2 The Bhikkhus of Âlavî are frequently mentioned in connection p. 213 with
offences in relation to the navakammam. See, for instance, Pârâgika III, 5, 30.
213:1 For the rule authorising such giving in charge in general cases, see
above, VI, 5.
213:2 For most of the following technical terms in building, see our notes above
on Kullavagga V, 11, and V, 1, 2.
213:3 See our note on this phrase above, V, 11, 6.
213:4 Gandikadhâna-mattenâ ti dvâra-bâhânam upari-kapota-gandika-yogana-mattena
(B.). Gandi is used in this sense at Gâtaka I, 237. Compare the use of
Dhamma-gandikâ, 'block of execution,' at Gâtaka I, 150, II, 124. The word
gandikâ occurs also at Gâtaka I, 474 (last line), in the sense of 'bunch:' but
it is there probably a misprint; for Oldenberg, in the parallel passage at
Bhikkhunî-vibhaṅga, Pâkittiya I, 1, reads bhandike. That the two words are
easily confused in Burmese writing is shown by the fact that the Berlin
(Burmese) copy of Buddhaghosa reads here also bhandikâdhâna-mattenâ ti, &c., and
again afterwards bhandika.
213:5 See our note on this phrase above, VI, 5, 2.
213:6 Paribhanda-karana-mattenâ ti gomaya-paribhanda-kasâva-parikarana-mattena
(B.). The very same expression is used in a wholly doubtful sense, and of some
process of tailoring, in. Mahâvagga VII, 1, 5.
214:1 Dhûmakâlikan ti idam yâv’ assa kitaka-dhûmo na paññâyatîti tâva ayam
vihâro etass’ evâ ti evam dhûma-kâle apaloketvâ kata-pariyositam vihâram denti
(B.). The word recurs below, applied to sikkhâpadam, in XI, 1, 9.
214:2 Vîppakatan ti ettha vippakato nâma yâva gopânasiyo na ârohanti. Gopânasîsu
pana ârulhâsu bahukato nâma hoti: tasmâ tato patthâya na dâtabbo (B.). The use
of bahukato is noteworthy. for in the only other passage where we have found the
word (Mahâvagga VI, 36, 2), it has a totally different application. There is
possibly a misreading in the one MS. available. (? pakato.)
215:1 See above, VI, 11, 3.
215:2 See Mahâvagga II, 22, 3, and II, 36, 1-3. In the latter of these two
passages the three cases are omitted. In Mahâvagga IX, 4, 2, and 8, the whole 23
are given.
216:1 That is, the navakammiko loses his privileges (his lien on the best
sleeping-place, &c.).
Cullavagga - Sixth Khandhaka: Chapter 16
1. Now when the Blessed One had dwelt at Sâvatthi as long as he thought fit, he
went on on his journey towards the Kitâ Hill with a great multitude of
Bhikkhus--to wit, with about five hundred Bhikkhus, besides Sâriputta and
Moggallâna.
And the Bhikkhus who were followers of Assagi and Punabbasu 1 hearing the news,
said one to another, 'Come, Sirs; let us divide all the sleeping accommodation
belonging to the Samgha. Sâriputta and Moggallâna are men of sinful desires, and
are under the influence of sinful desires. We will not provide sleeping-places
for them.' And they did so.
Now the Blessed One, proceeding on his journey, arrived at the Kitâ Hill. And he
addressed a number of Bhikkhus, saying, 'Do you go, O Bhikkhus, to the followers
of Assagi and Punabbasu, and say: "The Blessed One, Sirs, has arrived with a
large number of Bhikkhus--to wit, with about five hundred Bhikkhus, besides
Sâriputta and Moggallâna. Make ready sleeping-places, Sirs, for the Blessed One,
and for the Bhikkhu-samgha, and for Sâriputta and Moggallâna."'
p. 212
'Even so, Lord,' said those Bhikkhus in assent to the Blessed One and they did
so.
'There is no sleeping accommodation belonging to the Samgha. We have divided it
all' (was the reply). 'The Blessed One, Sirs, is welcome: and he may stay in
whatever Vihâra he chooses. But Sâriputta and Moggallâna are men of sinful
desires, and under the influence thereof; for them we will provide no
sleeping-places.'
2. 'What then, Sirs? Have you divided sleeping accommodation that is the
property of the Samgha?'
'That is so, Sirs.'
The moderate Bhikkhus murmured, &c. (down to) The Blessed One said to the
Bhikkhus:
'These five things, O Bhikkhus, are unapportionable, and are not to be divided
either by the Samgha, or by a Gana, or by an individual. If divided, the
division is void; and whosoever does so, shall be guilty of a thullakkaya. And
what are the five (&c., as in V I, 15, 2) 1?'
Footnotes
211:1 On these Bhikkhus and their relations with Sâriputta and Moggallâna, see
above, Cullavagga I, 13-16.
212:1 These expressions 'untransferable' (avissaggiyâni) and 'unapportionable'
(avebhaṅgiyâni) have already occurred above at Mahâvagga VIII, 27, 5.
went on on his journey towards the Kitâ Hill with a great multitude of
Bhikkhus--to wit, with about five hundred Bhikkhus, besides Sâriputta and
Moggallâna.
And the Bhikkhus who were followers of Assagi and Punabbasu 1 hearing the news,
said one to another, 'Come, Sirs; let us divide all the sleeping accommodation
belonging to the Samgha. Sâriputta and Moggallâna are men of sinful desires, and
are under the influence of sinful desires. We will not provide sleeping-places
for them.' And they did so.
Now the Blessed One, proceeding on his journey, arrived at the Kitâ Hill. And he
addressed a number of Bhikkhus, saying, 'Do you go, O Bhikkhus, to the followers
of Assagi and Punabbasu, and say: "The Blessed One, Sirs, has arrived with a
large number of Bhikkhus--to wit, with about five hundred Bhikkhus, besides
Sâriputta and Moggallâna. Make ready sleeping-places, Sirs, for the Blessed One,
and for the Bhikkhu-samgha, and for Sâriputta and Moggallâna."'
p. 212
'Even so, Lord,' said those Bhikkhus in assent to the Blessed One and they did
so.
'There is no sleeping accommodation belonging to the Samgha. We have divided it
all' (was the reply). 'The Blessed One, Sirs, is welcome: and he may stay in
whatever Vihâra he chooses. But Sâriputta and Moggallâna are men of sinful
desires, and under the influence thereof; for them we will provide no
sleeping-places.'
2. 'What then, Sirs? Have you divided sleeping accommodation that is the
property of the Samgha?'
'That is so, Sirs.'
The moderate Bhikkhus murmured, &c. (down to) The Blessed One said to the
Bhikkhus:
'These five things, O Bhikkhus, are unapportionable, and are not to be divided
either by the Samgha, or by a Gana, or by an individual. If divided, the
division is void; and whosoever does so, shall be guilty of a thullakkaya. And
what are the five (&c., as in V I, 15, 2) 1?'
Footnotes
211:1 On these Bhikkhus and their relations with Sâriputta and Moggallâna, see
above, Cullavagga I, 13-16.
212:1 These expressions 'untransferable' (avissaggiyâni) and 'unapportionable'
(avebhaṅgiyâni) have already occurred above at Mahâvagga VIII, 27, 5.
Cullavagga - Sixth Khandhaka: Chapter 15
1. Now at that time the Bhikkhus who dwelt in a certain country residence, not
far from Sâvatthi, were worried by having constantly to provide sleeping
accommodation for travelling Bhikkhus who came in (from country-places). And
those Bhikkhus
p. 210
thought: '[This being so,] let us hand over all the sleeping accommodation which
is the property of the Samgha to one (of us), and let us use it as belonging to
him.' And they [did so 1].
Then the incoming Bhikkhus said to them: 'Prepare, Sirs, sleeping accommodation
for us.'
'There are no beds, Sirs, belonging to the Samgha. We have given them all away
to one of us.'
'What, Sirs? Have you then made away with property belonging to the Samgha?'
'That is so, Sirs.'
The moderate Bhikkhus murmured, &c., and told this matter to the Blessed One.
'Is it true, O Bhikkhus, .as they say, that Bhikkhus make away with Samgha
property?'
'It is true, Lord.'
2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus: 'These five
things, O Bhikkhus, are untransferable; and are not to be disposed of either by
the Samgha, or by a company of two or three Bhikkhus (a Gana), or by a single
individual. And what are the five? A park (Ârâma), or the site for a park--this
is the first untransferable thing, that cannot be disposed of by the Samgha, or
by a Gana, or by an individual. If it be disposed of, such disposal is void; and
whosoever has disposed of it, is guilty of a thullakkaya. A Vihâra, or the site
for a Vihâra--this is the second, &c. (as before). A bed, or a chair, or a
bolster, or a -pillow--this is the third, &c. A brass vessel, or a brass jar, or
a brass pot, or a brass vase, or a razor, or an axe, or a
p. 211
hatchet, or a hoe, or a spade--this is the fourth, &c. Creepers, or bamboos, or
muñga, or babbaga grass, or common grass, or clay, or things made of wood, or
crockery--this is the fifth, &c. (as before, down to) thullakkaya.'
Footnotes
210:1 This is a direct infringement of the 82nd Pâkittiya, which forbids
property dedicated to the Samgha being diverted to the use of any individual.
far from Sâvatthi, were worried by having constantly to provide sleeping
accommodation for travelling Bhikkhus who came in (from country-places). And
those Bhikkhus
p. 210
thought: '[This being so,] let us hand over all the sleeping accommodation which
is the property of the Samgha to one (of us), and let us use it as belonging to
him.' And they [did so 1].
Then the incoming Bhikkhus said to them: 'Prepare, Sirs, sleeping accommodation
for us.'
'There are no beds, Sirs, belonging to the Samgha. We have given them all away
to one of us.'
'What, Sirs? Have you then made away with property belonging to the Samgha?'
'That is so, Sirs.'
The moderate Bhikkhus murmured, &c., and told this matter to the Blessed One.
'Is it true, O Bhikkhus, .as they say, that Bhikkhus make away with Samgha
property?'
'It is true, Lord.'
2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus: 'These five
things, O Bhikkhus, are untransferable; and are not to be disposed of either by
the Samgha, or by a company of two or three Bhikkhus (a Gana), or by a single
individual. And what are the five? A park (Ârâma), or the site for a park--this
is the first untransferable thing, that cannot be disposed of by the Samgha, or
by a Gana, or by an individual. If it be disposed of, such disposal is void; and
whosoever has disposed of it, is guilty of a thullakkaya. A Vihâra, or the site
for a Vihâra--this is the second, &c. (as before). A bed, or a chair, or a
bolster, or a -pillow--this is the third, &c. A brass vessel, or a brass jar, or
a brass pot, or a brass vase, or a razor, or an axe, or a
p. 211
hatchet, or a hoe, or a spade--this is the fourth, &c. Creepers, or bamboos, or
muñga, or babbaga grass, or common grass, or clay, or things made of wood, or
crockery--this is the fifth, &c. (as before, down to) thullakkaya.'
Footnotes
210:1 This is a direct infringement of the 82nd Pâkittiya, which forbids
property dedicated to the Samgha being diverted to the use of any individual.
Cullavagga - Sixth Khandhaka: Chapter 14
1. Now at that time Visâkhâ the mother of Migâra was anxious to have a storeyed
building (pâsâda), with a verandah (âlinda) to it, supported on pillars with
capitals of elephant head 1, built for the use of the Samgha. Then the Bhikkhus
thought, 'Of things which appertain to a storeyed building, which has been
permitted by the Blessed One, and which not 2?'
They told this matter to the Blessed One.
p. 209
'I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.'
Now at that time the grandmother of Pasenadi of Kosala had died, and many
unauthorised things had come into the hands of the Samgha, such as couches,
divans (&c., as in chapter 8 above, and Mahâvagga V, 10, 4).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to use the stuffed couches (âsandi) after having
broken off the legs 1, and the divans (pallaṅka) after having removed the hair,
and to comb out the cotton of the mat-tresses and make pillows of it 2, and to
use all the rest as floor covering 3.'
Footnotes
208:1 Hatthi-nakhakam, 'supported on the frontal globes (kumbhe) of elephants,'
says Buddhaghosa.
208:2 On the meaning of paribhoga here compare VI, 18, 1. The doubt here
expressed is curious, as a storeyed building (pâsâda) is one of the five kinds
of abodes (lenâni) specially sanctioned by Mahâvagga I, 30, 4, and Kullavagga
VI, 1, 2; and a verandah (âlinda) has been also authorised by Kullavagga VI, 3,
5. No doubt the special point here is as to the carved pillars: but, even so,
that this rule should be thus separated from the other rules as to buildings, in
the commencement of this book (VI, 1-4), is a proof of the unsystematic way in
which the Khandhakas have been put together. Even the final redaction which we
have now before us contains much similar evidence of the gradual growth of these
rules. See note 3 on the next paragraph.
209:1 Compare the 87th Pâkittiya.
209:2 This rule has already been given in VI, 2, 6.
209:3 It is distinctly laid down without any reservation in Mahâvagga V, 10, 5
(in the paragraph erroneously numbered V, 10, 4 in vol. ii, p. 28, of the
present work), that the use of any of these things is a dukkata offence. That
this relaxation of that rule should be inserted only here, looks very much like
an after-thought, even though the former passage merely refers to the use of
these things as seats. This is more. especially noteworthy from the fact
mentioned in the last note.
The rules as to new rugs or mats to be used for sitting upon, are contained in
the 11th to the 15th Nissaggiya Pâcittiyas.
building (pâsâda), with a verandah (âlinda) to it, supported on pillars with
capitals of elephant head 1, built for the use of the Samgha. Then the Bhikkhus
thought, 'Of things which appertain to a storeyed building, which has been
permitted by the Blessed One, and which not 2?'
They told this matter to the Blessed One.
p. 209
'I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.'
Now at that time the grandmother of Pasenadi of Kosala had died, and many
unauthorised things had come into the hands of the Samgha, such as couches,
divans (&c., as in chapter 8 above, and Mahâvagga V, 10, 4).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to use the stuffed couches (âsandi) after having
broken off the legs 1, and the divans (pallaṅka) after having removed the hair,
and to comb out the cotton of the mat-tresses and make pillows of it 2, and to
use all the rest as floor covering 3.'
Footnotes
208:1 Hatthi-nakhakam, 'supported on the frontal globes (kumbhe) of elephants,'
says Buddhaghosa.
208:2 On the meaning of paribhoga here compare VI, 18, 1. The doubt here
expressed is curious, as a storeyed building (pâsâda) is one of the five kinds
of abodes (lenâni) specially sanctioned by Mahâvagga I, 30, 4, and Kullavagga
VI, 1, 2; and a verandah (âlinda) has been also authorised by Kullavagga VI, 3,
5. No doubt the special point here is as to the carved pillars: but, even so,
that this rule should be thus separated from the other rules as to buildings, in
the commencement of this book (VI, 1-4), is a proof of the unsystematic way in
which the Khandhakas have been put together. Even the final redaction which we
have now before us contains much similar evidence of the gradual growth of these
rules. See note 3 on the next paragraph.
209:1 Compare the 87th Pâkittiya.
209:2 This rule has already been given in VI, 2, 6.
209:3 It is distinctly laid down without any reservation in Mahâvagga V, 10, 5
(in the paragraph erroneously numbered V, 10, 4 in vol. ii, p. 28, of the
present work), that the use of any of these things is a dukkata offence. That
this relaxation of that rule should be inserted only here, looks very much like
an after-thought, even though the former passage merely refers to the use of
these things as seats. This is more. especially noteworthy from the fact
mentioned in the last note.
The rules as to new rugs or mats to be used for sitting upon, are contained in
the 11th to the 15th Nissaggiya Pâcittiyas.
Cullavagga - Sixth Khandhaka: Chapter 13
1. Now at that time the Blessed One spake in many a figure concerning the
Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and
again and again in reference thereto in praise of the venerable Upâli. Then said
the Bhikkhus: 'The Blessed One speaks (etc., down to) Upâli. Come, let us learn
the Vinaya under the venerable Upâli.' And many Bhikkhus, senior and junior, and
of medium standing, went to learn the Vinaya under the venerable Upâli. The
venerable Upâli taught them standing, out of reverence for the senior Bhikkhus,
and the senior Bhikkhus heard him standing, out of reverence for the law; and
thereby both the senior Bhikkhus grew weary, and the venerable Upâli.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a
seat of equal height, or higher, out of reverence for the law; and a senior
Bhikkhu, when receiving instruction, to sit on a seat
p. 207
of equal height, or lower, out of reverence for the law 1.'
2. Now at that time a. number of Bhikkhus stood around Upâli, waiting for seats
2; and they grew weary.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on
seats of equal height.'
Then the Bhikkhus thought, 'How many of us are entitled to sit on seats of equal
height?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to sit on the same seat with those who are within
three years of one another in seniority.'
Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat
down on a couch, and broke the couch down; or sat down on a chair, and broke the
chair down.
'I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.'
Even when three sat on the couch, or chair, it broke.
'I allow, O Bhikkhus, two to sit on a couch or a chair.'
Now at that time Bhikkhus who were not entitled to seats of equal height, were
afraid they would offend if they sat together on a long seat. They told this
matter to the Blessed One.
p. 208
'I allow you, O Bhikkhus, to sit together on a long seat with others not
entitled to sit on seats of equal height, unless they are women, or eunuchs, or
hermaphrodites.'
Then the Bhikkhus thought, 'What is the limit of length which is included under
the term "long seat?"'
'I allow the term "long seat" to be used, O Bhikkhus, of any seat long enough to
accommodate three persons.
Footnotes
207:1 Compare the fifteen rules of a similar character, Sekhiyas 57-72, and
especially No. 69.
207:2 Onlookers apparently, not strictly learners. On the force of patimâneti,
compare the Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Jâtaka II, 423.
Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and
again and again in reference thereto in praise of the venerable Upâli. Then said
the Bhikkhus: 'The Blessed One speaks (etc., down to) Upâli. Come, let us learn
the Vinaya under the venerable Upâli.' And many Bhikkhus, senior and junior, and
of medium standing, went to learn the Vinaya under the venerable Upâli. The
venerable Upâli taught them standing, out of reverence for the senior Bhikkhus,
and the senior Bhikkhus heard him standing, out of reverence for the law; and
thereby both the senior Bhikkhus grew weary, and the venerable Upâli.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a
seat of equal height, or higher, out of reverence for the law; and a senior
Bhikkhu, when receiving instruction, to sit on a seat
p. 207
of equal height, or lower, out of reverence for the law 1.'
2. Now at that time a. number of Bhikkhus stood around Upâli, waiting for seats
2; and they grew weary.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on
seats of equal height.'
Then the Bhikkhus thought, 'How many of us are entitled to sit on seats of equal
height?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to sit on the same seat with those who are within
three years of one another in seniority.'
Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat
down on a couch, and broke the couch down; or sat down on a chair, and broke the
chair down.
'I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.'
Even when three sat on the couch, or chair, it broke.
'I allow, O Bhikkhus, two to sit on a couch or a chair.'
Now at that time Bhikkhus who were not entitled to seats of equal height, were
afraid they would offend if they sat together on a long seat. They told this
matter to the Blessed One.
p. 208
'I allow you, O Bhikkhus, to sit together on a long seat with others not
entitled to sit on seats of equal height, unless they are women, or eunuchs, or
hermaphrodites.'
Then the Bhikkhus thought, 'What is the limit of length which is included under
the term "long seat?"'
'I allow the term "long seat" to be used, O Bhikkhus, of any seat long enough to
accommodate three persons.
Footnotes
207:1 Compare the fifteen rules of a similar character, Sekhiyas 57-72, and
especially No. 69.
207:2 Onlookers apparently, not strictly learners. On the force of patimâneti,
compare the Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Jâtaka II, 423.
Cullavagga - Sixth Khandhaka: Chapter 12
1. Now the venerable Upananda the Sâkyan, after having had a lodging allotted to
him in
p. 205
[paragraph continues] Sâvatthi, went to a certain country-place where a
community of the Samgha resided, and there also had a lodging allotted to him.
Then the Bhikkhus there thought, 'Now this brother, Upananda the Sâkyan, is a
maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser
of legal questions in the Samgha 1. If he should spend the rainy season here,
then shall we all dwell in discomfort. Come, let us question him.' And they
asked the venerable Upananda the Sâkyan:
'Have not you, friend Upananda, had a lodging allotted to you in Sâvatthi?'
That is so, Sirs.'
'What then do you, friend Upananda, being one, yet take exclusive possession of
two (lodging-places)?'
'Well, I do now, Sirs, set (the lodging) here free, and take the one there.'
Those Bhikkhus who were moderate murmured, &c., and they told the matter to the
Blessed One. Then the Blessed One, on that occasion and in that connection,
convened a meeting of the Bhikkhu-samgha, and asked the venerable Upananda the
Sâkyan:
'Is it true, Upananda, that you, being one, have taken possession of two
places?'
'It is true, Lord.'
Then the Blessed One rebuked him, saying, 'How can you, O foolish one, do such a
thing? What you took there, O foolish one, has been lost here; what you took
here, has been lost there 2. Thus, O
p. 206
foolish one, you are deprived of both.' And when he had delivered a religious
discourse, he said to the Bhikkhus:
'One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so,
shall be guilty of a dukkata.'
Footnotes
205:1 These are the acts which render a Bhikkhu liable to the Tagganiya Kamma.
See Cullavagga I, 1, 1.
205:2 That is, by taking a lodging here you ipso facto renounced p. 206 your
right to a lodging there, and by taking one there you ipso facto renounced your
right to get one here.
him in
p. 205
[paragraph continues] Sâvatthi, went to a certain country-place where a
community of the Samgha resided, and there also had a lodging allotted to him.
Then the Bhikkhus there thought, 'Now this brother, Upananda the Sâkyan, is a
maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser
of legal questions in the Samgha 1. If he should spend the rainy season here,
then shall we all dwell in discomfort. Come, let us question him.' And they
asked the venerable Upananda the Sâkyan:
'Have not you, friend Upananda, had a lodging allotted to you in Sâvatthi?'
That is so, Sirs.'
'What then do you, friend Upananda, being one, yet take exclusive possession of
two (lodging-places)?'
'Well, I do now, Sirs, set (the lodging) here free, and take the one there.'
Those Bhikkhus who were moderate murmured, &c., and they told the matter to the
Blessed One. Then the Blessed One, on that occasion and in that connection,
convened a meeting of the Bhikkhu-samgha, and asked the venerable Upananda the
Sâkyan:
'Is it true, Upananda, that you, being one, have taken possession of two
places?'
'It is true, Lord.'
Then the Blessed One rebuked him, saying, 'How can you, O foolish one, do such a
thing? What you took there, O foolish one, has been lost here; what you took
here, has been lost there 2. Thus, O
p. 206
foolish one, you are deprived of both.' And when he had delivered a religious
discourse, he said to the Bhikkhus:
'One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so,
shall be guilty of a dukkata.'
Footnotes
205:1 These are the acts which render a Bhikkhu liable to the Tagganiya Kamma.
See Cullavagga I, 1, 1.
205:2 That is, by taking a lodging here you ipso facto renounced p. 206 your
right to a lodging there, and by taking one there you ipso facto renounced your
right to get one here.
Cullavagga - Sixth Khandhaka: Chapter 11
1. Now at that time the Sattarasa-vaggiya Bhikkhus made ready a certain large
Vihâra in the neighbourhood 3, with the intention of dwelling in it. And when
the Khabbaggiya Bhikkhus saw what they were doing, they said: 'These venerable
ones, the Sattarasa-vaggiya Bhikkhus, are
p. 201
getting a Vihâra ready; come, let us turn them out.' Some of them said: 'Let us
stay here 1 whilst they get it ready, and turn them out when it is prepared.' So
the Khabbaggiya Bhikkhus said to the Sattarasa-vaggiyas: 'Depart, Sirs; the
Vihâra has fallen unto us.'
'Why did you not, Sirs, say so sooner; and we would have got some other one
ready?'
Is not, then, this Vihâra the common property of the Samgha?'
Yes, Sirs; that is so.'
'Then depart, Sirs; for the Vihâra has fallen unto us.'
It is large, Sirs, this Vihâra. You can dwell in it, and we as well.'
Then, full of anger and displeasure, they repeated, 'Depart, Sirs; this Vihâra
has fallen unto us.' And seizing them by the throat, they cast them out. And the
others, being ejected, wept.
The Bhikkhus asked, 'Why, Sirs, do you weep?'
Then they told them; and the moderate Bhikkhus murmured, &c., and told the
matter to the Blessed One.
'Is it true, as they say, &c.?'
'It is true, Lord.'
Then he rebuked them; and when he had delivered a religious discourse, he said
to the Bhikkhus:
'A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihâra, the common property
of the Samgha, in anger and vexation. Whosoever does so, shall
p. 202
be dealt with according to the law 1. I allow you, O Bhikkhus, to allot the
lodging-places (common to the Samgha to those who have need of them) 2.'
2. Now the Bhikkhus thought, 'How then shall the lodging-places be allotted?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to appoint as an apportioner of lodging places a
Bhikkhu possessed of these five qualifications--one who does not walk in
partiality, who does not walk in malice, who does not walk in stupidity, who
does not walk in fear (and so on, as in Khandhaka IV chapter 10, down to the end
of the Kammavâkâ).'
3. Now the apportioners of lodging-places thought, 'How then ought the
lodging-places to be apportioned?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to
count the sleeping-places, then to apportion accordingly 3.'
When apportioning according to the number of sleeping-places, some remained
unallotted 4.
p. 203
'I allow you, O Bhikkhus, to apportion according to the number of apartments
(Vihâras):
When so apportioning, some apartments(Vihâras) remained unallotted.
'I allow you, O Bhikkhus, to apportion according to the number of buildings
(Parivenas) 1.'
When so apportioning, some buildings (Parivenas) remained unallotted.
'I allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu 2.'
When more than one share had been allotted, another Bhikkhu arrived.
'In that case a share need not be allotted to him, if the Bhikkhus do not wish
to do so 3.'
Now at that time they allotted sleeping-places to a Bhikkhu who was then staying
outside the boundary (of the district in which the building was situate) 4.
They told this matter to the Blessed One.
p. 204
'You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a
dukkata.'
Now at that time the Bhikkhus, after the lodging-places had been allotted, kept
them to the exclusion of others for all time.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a
dukkata. I allow you to retain them for the three months of the rainy, but not
for the dry season.'
4. Then the Bhikkhus thought, 'What is (it now that constitutes) an allotment of
lodging-places?'
They told this matter to the Blessed One.
'There are these three allotments of lodging-places, O Bhikkhus,--the earlier,
the later, and the intermediate. The earlier is to be held on the day after the
full moon of Âsâlha (June-July); the later, a month after that full moon 1; the
intermediate (literally that which involves a giving up during the intervening
time) is held on the day after the Pavâranâ ceremony, with reference to the
rainy season of the following year. These, O Bhikkhus, are the three allotments
of lodging-places.'
________________________
Here ends the Second Portion for Recitation.
Footnotes
200:2 The story in this section forms also the introductory story to the 17th
Pâkittiya.
200:3 Pakkantimam; perhaps 'in the border-country.' Compare pakkantam nagaram, a
frontier fort at Dhammapada, p. 56.
201:1 Âgametha yâva. Compare the introductory story to the 46th Pâkittiya.
202:1 That is, under the 17th Pâkittiya.
202:2 Senâsanam gâhetum. Buddhaghosa has nothing on this idiom, but its meaning
is sufficiently clear from the connection.
202:3 Seyyaggena gâhetum. Buddhaghosa has no special explanation of agga here,
but in his explanation of the passage says that this is to be so done that each
Bhikkhu receives room for a couch (mañkatthanam). Agga must here be agra, to
which Böhtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of
'multitude.' So below in XII, 1, 1, the Vaggiputtakas divide money amongst
themselves bhikkhu-aggena, 'according to the number of the Bhikkhus.' Seyyâ is
here used in the same meaning as that in which senâsana is used throughout the
rest of this chapter and the next. See VIII, 1, 4.
202:4 Ussâdiyimsu. Buddhaghosa says ussârayimsû ti mañkatthânâni p. 203
atirekâni ahesum. His reading is in a copy of his work in Burmese characters,
and is supported, both here and in Pâkittiya XLVI, 2, where the word recurs, by
a Burmese copy of the text. The Sinhalese reading is the correct one, but one
may compare the idiom ganam, or parisam, ussâreti at Mahâvagga VIII, 1, 22, and
Gâtaka I, 419, 434. So at IX, I, 3, 4, the reading ussâreti given in the text is
corrected at p. 363 into ussâdeti, in accordance with the reading of the
Sinhalese MS.
203:1 The relation of the Vihâra to the Parivena is here curious. In the later
language parivena means 'cells.' Here it evidently includes several vihâras.
203:2 Anubhâgan ti puna aparam pi bhâgam dâtum (B.).
203:3 Na akâmâ is used here in a sense precisely parallel to that in which it
occurs at Mahâvagga VII, 24, 4. See the passages quoted in our note there.
203:4 Nissîme thitassa. See on this phrase above, Mahâvagga VII, I, 5, and VIII,
2, 3. It is repeated below, VI, 17, 2.
204:1 These first two dates are the days on which the earlier and the later
Vassa begins. See Mahâvagga III, 2.
Vihâra in the neighbourhood 3, with the intention of dwelling in it. And when
the Khabbaggiya Bhikkhus saw what they were doing, they said: 'These venerable
ones, the Sattarasa-vaggiya Bhikkhus, are
p. 201
getting a Vihâra ready; come, let us turn them out.' Some of them said: 'Let us
stay here 1 whilst they get it ready, and turn them out when it is prepared.' So
the Khabbaggiya Bhikkhus said to the Sattarasa-vaggiyas: 'Depart, Sirs; the
Vihâra has fallen unto us.'
'Why did you not, Sirs, say so sooner; and we would have got some other one
ready?'
Is not, then, this Vihâra the common property of the Samgha?'
Yes, Sirs; that is so.'
'Then depart, Sirs; for the Vihâra has fallen unto us.'
It is large, Sirs, this Vihâra. You can dwell in it, and we as well.'
Then, full of anger and displeasure, they repeated, 'Depart, Sirs; this Vihâra
has fallen unto us.' And seizing them by the throat, they cast them out. And the
others, being ejected, wept.
The Bhikkhus asked, 'Why, Sirs, do you weep?'
Then they told them; and the moderate Bhikkhus murmured, &c., and told the
matter to the Blessed One.
'Is it true, as they say, &c.?'
'It is true, Lord.'
Then he rebuked them; and when he had delivered a religious discourse, he said
to the Bhikkhus:
'A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihâra, the common property
of the Samgha, in anger and vexation. Whosoever does so, shall
p. 202
be dealt with according to the law 1. I allow you, O Bhikkhus, to allot the
lodging-places (common to the Samgha to those who have need of them) 2.'
2. Now the Bhikkhus thought, 'How then shall the lodging-places be allotted?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to appoint as an apportioner of lodging places a
Bhikkhu possessed of these five qualifications--one who does not walk in
partiality, who does not walk in malice, who does not walk in stupidity, who
does not walk in fear (and so on, as in Khandhaka IV chapter 10, down to the end
of the Kammavâkâ).'
3. Now the apportioners of lodging-places thought, 'How then ought the
lodging-places to be apportioned?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to
count the sleeping-places, then to apportion accordingly 3.'
When apportioning according to the number of sleeping-places, some remained
unallotted 4.
p. 203
'I allow you, O Bhikkhus, to apportion according to the number of apartments
(Vihâras):
When so apportioning, some apartments(Vihâras) remained unallotted.
'I allow you, O Bhikkhus, to apportion according to the number of buildings
(Parivenas) 1.'
When so apportioning, some buildings (Parivenas) remained unallotted.
'I allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu 2.'
When more than one share had been allotted, another Bhikkhu arrived.
'In that case a share need not be allotted to him, if the Bhikkhus do not wish
to do so 3.'
Now at that time they allotted sleeping-places to a Bhikkhu who was then staying
outside the boundary (of the district in which the building was situate) 4.
They told this matter to the Blessed One.
p. 204
'You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a
dukkata.'
Now at that time the Bhikkhus, after the lodging-places had been allotted, kept
them to the exclusion of others for all time.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a
dukkata. I allow you to retain them for the three months of the rainy, but not
for the dry season.'
4. Then the Bhikkhus thought, 'What is (it now that constitutes) an allotment of
lodging-places?'
They told this matter to the Blessed One.
'There are these three allotments of lodging-places, O Bhikkhus,--the earlier,
the later, and the intermediate. The earlier is to be held on the day after the
full moon of Âsâlha (June-July); the later, a month after that full moon 1; the
intermediate (literally that which involves a giving up during the intervening
time) is held on the day after the Pavâranâ ceremony, with reference to the
rainy season of the following year. These, O Bhikkhus, are the three allotments
of lodging-places.'
________________________
Here ends the Second Portion for Recitation.
Footnotes
200:2 The story in this section forms also the introductory story to the 17th
Pâkittiya.
200:3 Pakkantimam; perhaps 'in the border-country.' Compare pakkantam nagaram, a
frontier fort at Dhammapada, p. 56.
201:1 Âgametha yâva. Compare the introductory story to the 46th Pâkittiya.
202:1 That is, under the 17th Pâkittiya.
202:2 Senâsanam gâhetum. Buddhaghosa has nothing on this idiom, but its meaning
is sufficiently clear from the connection.
202:3 Seyyaggena gâhetum. Buddhaghosa has no special explanation of agga here,
but in his explanation of the passage says that this is to be so done that each
Bhikkhu receives room for a couch (mañkatthanam). Agga must here be agra, to
which Böhtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of
'multitude.' So below in XII, 1, 1, the Vaggiputtakas divide money amongst
themselves bhikkhu-aggena, 'according to the number of the Bhikkhus.' Seyyâ is
here used in the same meaning as that in which senâsana is used throughout the
rest of this chapter and the next. See VIII, 1, 4.
202:4 Ussâdiyimsu. Buddhaghosa says ussârayimsû ti mañkatthânâni p. 203
atirekâni ahesum. His reading is in a copy of his work in Burmese characters,
and is supported, both here and in Pâkittiya XLVI, 2, where the word recurs, by
a Burmese copy of the text. The Sinhalese reading is the correct one, but one
may compare the idiom ganam, or parisam, ussâreti at Mahâvagga VIII, 1, 22, and
Gâtaka I, 419, 434. So at IX, I, 3, 4, the reading ussâreti given in the text is
corrected at p. 363 into ussâdeti, in accordance with the reading of the
Sinhalese MS.
203:1 The relation of the Vihâra to the Parivena is here curious. In the later
language parivena means 'cells.' Here it evidently includes several vihâras.
203:2 Anubhâgan ti puna aparam pi bhâgam dâtum (B.).
203:3 Na akâmâ is used here in a sense precisely parallel to that in which it
occurs at Mahâvagga VII, 24, 4. See the passages quoted in our note there.
203:4 Nissîme thitassa. See on this phrase above, Mahâvagga VII, I, 5, and VIII,
2, 3. It is repeated below, VI, 17, 2.
204:1 These first two dates are the days on which the earlier and the later
Vassa begins. See Mahâvagga III, 2.
Cullavagga - Sixth Khandhaka: Chapter 10
1. Now at that time it had been settled that a certain high official at court, a
follower of the Âgîvakas, should provide the day's meal for the Samgha. And the
venerable Upananda the Sâkyan, coming late, but before the meal was over, made
the Bhikkhu next (junior to him in seniority 4) get
p. 199
up out of his seat; and the dining-hall was thrown into confusion.
Then that minister became indignant, murmured, and was annoyed: 'How can the
Sakyaputtiya Samanas behave so! Is it not then lawful for any one, unless he
have been seated, to eat as much as he requires?'
And the Bhikkhus heard him murmuring, &c. And they told the matter to the
Blessed One.
'Is it true as they say, &c.?'
'It is true, Lord.'
Then the Blessed One rebuked him, &c., and he said to the Bhikkhus, 'A Bhikkhu
is not, O Bhikkhus, to be made to get up out of his seat before the meal is
over. Whosoever does so, shall be guilty of a dukkata. And if any one causes
another to get up, and be then invited to partake of the meal, he shall be
ordered to go and fetch water. If he shall thus receive the place, it is well;
if not, the other one shall first complete his swallowing of the rice, and shall
then give up the place to his senior. But in no case, O Bhikkhus, do I say that
a place properly belonging to a senior Bhikkhu is to be taken (by a junior).
Whosoever does so, shall be guilty of a dukkata 1.'
2. Now at that time the Khabbaggiya Bhikkhus made sick Bhikkhus get up (from
their seats). The sick men said, 'We cannot, Sirs, get up; for we are sick.'
'We insist upon your getting up,' said they; and
p. 200
seizing them, and pulling them up, they let them go as they were standing. The
sick men, as soon as they were let go, fell down.
They told this matter to the Blessed One.
'A sick man, O Bhikkhus, is not to be made to get up. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time the Khabbaggiya Bhikkhus, saying, 'We are sick, and cannot be
turned out,' took possession of the best sleeping-places.
They told this matter to the Blessed One.
'I enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable
sleeping-places.'
Now at that time the Khabbaggiya Bhikkhus, on pretext of some slight
indisposition 1, took exclusive possession of sleeping-places.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a
dukkata.'
Footnotes
198:4 Ânantarikam; perhaps 'the Bhikkhu (who happened to be) p. 199 next (to
him).' The text reads anantarikam, which is a misprint. Compare Mahâvagga IX, 4,
8, and Kullavagga VII, 3, 9, VIII, 4, 1.
199:1 Compare the rule for Bhikkhunîs at X, 18.
200:1 Lesakappenâ ti appakena sîsâbâdhâdimattena (B.).
follower of the Âgîvakas, should provide the day's meal for the Samgha. And the
venerable Upananda the Sâkyan, coming late, but before the meal was over, made
the Bhikkhu next (junior to him in seniority 4) get
p. 199
up out of his seat; and the dining-hall was thrown into confusion.
Then that minister became indignant, murmured, and was annoyed: 'How can the
Sakyaputtiya Samanas behave so! Is it not then lawful for any one, unless he
have been seated, to eat as much as he requires?'
And the Bhikkhus heard him murmuring, &c. And they told the matter to the
Blessed One.
'Is it true as they say, &c.?'
'It is true, Lord.'
Then the Blessed One rebuked him, &c., and he said to the Bhikkhus, 'A Bhikkhu
is not, O Bhikkhus, to be made to get up out of his seat before the meal is
over. Whosoever does so, shall be guilty of a dukkata. And if any one causes
another to get up, and be then invited to partake of the meal, he shall be
ordered to go and fetch water. If he shall thus receive the place, it is well;
if not, the other one shall first complete his swallowing of the rice, and shall
then give up the place to his senior. But in no case, O Bhikkhus, do I say that
a place properly belonging to a senior Bhikkhu is to be taken (by a junior).
Whosoever does so, shall be guilty of a dukkata 1.'
2. Now at that time the Khabbaggiya Bhikkhus made sick Bhikkhus get up (from
their seats). The sick men said, 'We cannot, Sirs, get up; for we are sick.'
'We insist upon your getting up,' said they; and
p. 200
seizing them, and pulling them up, they let them go as they were standing. The
sick men, as soon as they were let go, fell down.
They told this matter to the Blessed One.
'A sick man, O Bhikkhus, is not to be made to get up. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time the Khabbaggiya Bhikkhus, saying, 'We are sick, and cannot be
turned out,' took possession of the best sleeping-places.
They told this matter to the Blessed One.
'I enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable
sleeping-places.'
Now at that time the Khabbaggiya Bhikkhus, on pretext of some slight
indisposition 1, took exclusive possession of sleeping-places.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a
dukkata.'
Footnotes
198:4 Ânantarikam; perhaps 'the Bhikkhu (who happened to be) p. 199 next (to
him).' The text reads anantarikam, which is a misprint. Compare Mahâvagga IX, 4,
8, and Kullavagga VII, 3, 9, VIII, 4, 1.
199:1 Compare the rule for Bhikkhunîs at X, 18.
200:1 Lesakappenâ ti appakena sîsâbâdhâdimattena (B.).
Cullavagga - Sixth Khandhaka: Chapter 9
1. Now the Blessed One, proceeding on his journey, arrived in due course at
Sâvatthi; and there.
p. 198
at Sâvatthi, the Blessed One stayed in the Jetavana, the park of Anâtha Pindika.
Then Anâtha Pindika the householder [invited the Blessed One for the morrow's
meal, and when the meal was over, he said to the Blessed One 1]:
'What, Lord, shall I do with regard to the Jetavana?'
You may dedicate it, O householder, to the use of the Samgha of the four
directions 2 either now here present, or hereafter to arrive.'
'Even so, Lord,' said Anâtha Pindika the householder in assent to the Blessed
One, and he did so.
2. Then the Blessed One gave thanks to Anâtha Pindika the householder in these
verses. [Here follow the same verses as were used above in VI, 1, 5 on the
presentation of the Jetavana 3.]
Footnotes
198:1 The usual terms are here followed throughout: see, for instance, above,
VI, 4, 6, 7.
198:2 That is 'of all the world.' See our note above on Mahâvagga VIII, 27, 5,
where the phrase has already occurred.
198:3 The verses are quoted in the account of Anâtha Pindika's gift given in the
Jâtaka commentary (Fausböll I, 93; Rh. D.'s 'Buddhist Birth Stories,' I, 131).
Sâvatthi; and there.
p. 198
at Sâvatthi, the Blessed One stayed in the Jetavana, the park of Anâtha Pindika.
Then Anâtha Pindika the householder [invited the Blessed One for the morrow's
meal, and when the meal was over, he said to the Blessed One 1]:
'What, Lord, shall I do with regard to the Jetavana?'
You may dedicate it, O householder, to the use of the Samgha of the four
directions 2 either now here present, or hereafter to arrive.'
'Even so, Lord,' said Anâtha Pindika the householder in assent to the Blessed
One, and he did so.
2. Then the Blessed One gave thanks to Anâtha Pindika the householder in these
verses. [Here follow the same verses as were used above in VI, 1, 5 on the
presentation of the Jetavana 3.]
Footnotes
198:1 The usual terms are here followed throughout: see, for instance, above,
VI, 4, 6, 7.
198:2 That is 'of all the world.' See our note above on Mahâvagga VIII, 27, 5,
where the phrase has already occurred.
198:3 The verses are quoted in the account of Anâtha Pindika's gift given in the
Jâtaka commentary (Fausböll I, 93; Rh. D.'s 'Buddhist Birth Stories,' I, 131).
Cullavagga - Sixth Khandhaka: Chapter 8
1. Now at that time people arranged in the eating-rooms, or in the interior
courtyards of their houses, lofty and large couches, such as [here follows the
list of things forbidden in Mahâvagga V, 10, 4]. The Bhikkhus, fearing to
offend, would not sit down upon them.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to sit down on seats arranged by laymen--excepting
three, (that is to say) large cushions, divans, mattresses 1--but not to lie
down upon them.'
Now at that time people put in the eating-rooms, or in the courtyards, stuffed
couches and stuffed chairs. The Bhikkhus, fearing to offend, would not sit down
on them.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to sit down on any [such] things arranged by laymen,
but not to lie down upon them 2.'
Footnotes
197:1 These are Nos. 1, 2, and 7 in the list just referred to, and may be kept
if treated in the way laid down in VI, 14, 2 below.
197:2 This rule has already occurred in identical terms at Mahâvagga V, 11.
Probably both here and there the word such, which we have here added in
brackets, is to be understood.
courtyards of their houses, lofty and large couches, such as [here follows the
list of things forbidden in Mahâvagga V, 10, 4]. The Bhikkhus, fearing to
offend, would not sit down upon them.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to sit down on seats arranged by laymen--excepting
three, (that is to say) large cushions, divans, mattresses 1--but not to lie
down upon them.'
Now at that time people put in the eating-rooms, or in the courtyards, stuffed
couches and stuffed chairs. The Bhikkhus, fearing to offend, would not sit down
on them.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to sit down on any [such] things arranged by laymen,
but not to lie down upon them 2.'
Footnotes
197:1 These are Nos. 1, 2, and 7 in the list just referred to, and may be kept
if treated in the way laid down in VI, 14, 2 below.
197:2 This rule has already occurred in identical terms at Mahâvagga V, 11.
Probably both here and there the word such, which we have here added in
brackets, is to be understood.
Cullavagga - Sixth Khandhaka: Chapter 7
1. Now at that time people provided arbours (mandapas), and couches, and room
for the use of the Samgha. And the pupils of the Khabbaggiya Bhikkhus, saying,
'It has been laid down by the Blessed One that that which pertains (wholly) to
the Samgha shall be used according to seniority, but not that which is given
only for the temporary use of the Samgha,' went on in front of the Samgha and
occupied the mandapas, and occupied the couches, and occupied the room, saying,
'This shall be for our superiors, and this for our teachers, and this for
ourselves.'
And Sâriputta (&c., as in last chapter, §§ 1, 2, down to) Then the Blessed One
rebuked them, &c., and said to the Bhikkhus, 'Even that which has been set aside
only for the temporary use of
p. 197
the Samgha is not, O Bhikkhus, to be reserved for exclusive use according to
seniority.'
for the use of the Samgha. And the pupils of the Khabbaggiya Bhikkhus, saying,
'It has been laid down by the Blessed One that that which pertains (wholly) to
the Samgha shall be used according to seniority, but not that which is given
only for the temporary use of the Samgha,' went on in front of the Samgha and
occupied the mandapas, and occupied the couches, and occupied the room, saying,
'This shall be for our superiors, and this for our teachers, and this for
ourselves.'
And Sâriputta (&c., as in last chapter, §§ 1, 2, down to) Then the Blessed One
rebuked them, &c., and said to the Bhikkhus, 'Even that which has been set aside
only for the temporary use of
p. 197
the Samgha is not, O Bhikkhus, to be reserved for exclusive use according to
seniority.'
Cullavagga - Sixth Khandhaka: Chapter 6
1. Now when the Blessed One had stayed as long as he thought fit at Vesâlî he
set out towards Sâvatthi.
p. 192
Now at that time the pupils of the Khabbaggiya Bhikkhus went on in front of the
Bhikkhu-samgha which had the Buddha at its head, and occupied the rooms, and
occupied the sleeping-places, saying, 'This will do for our superiors
(upagghâyas), this for our teachers (âkariyas), this for ourselves.' And the
venerable Sâriputta who had followed after the Bhikkhu-samgha which had the
Buddha at its head, since all the rooms and all the sleeping-places had been
occupied, found no place to sleep in, and took his seat at the foot of a certain
tree.
Now the Blessed One, at early dawn, after he had risen, coughed. The venerable
Sâriputta coughed also.
'Who is this?' (said the Blessed One.)
'It is I, Lord; Sâriputta.'
'How do you come to be sitting here, Sâriputta?'
Then the venerable Sâriputta told the matter to the Blessed One.
2. Then the Blessed One on that occasion and in that connection convened a
meeting of the Bhikkhu-samgha, and asked, 'Is it true, as I have been told, O
Bhikkhus, that the pupils of the Khabbaggiya Bhikkhus have (acted in this way)?'
'It is true, Lord.'
Then the Blessed One rebuked them, saying (as usual, see Kullavagga I, 1, 2, 3),
and he said to the Bhikkhus, 'Who is it, O Bhikkhus, who is worthy of the best
seat, and the best water, and the best food?'
Some of the Bhikkhus said, 'One who belonged to a Kshatriya family before he
entered the Order.' Others of the Bhikkhus said, One who belonged to a Brahman
family before he entered the Order.' Others again said, 'One who belonged to a
p. 193
[paragraph continues] Gahapati 1 family before he entered the Order--one versed
in the Suttas--one versed in the Rules of the Order--an expounder of the Dhamma
2--one who has attained the first, second, third, fourth Ghâna--one who has
entered the first, second, third Path--an Arahat--one who has the threefold
wisdom 3--one who has the six powers 4.'
3. Then the Blessed One addressed the Bhikkhus, and said, 'Long ago, O Bhikkhus,
there was a great banyan tree on the lower slopes of the Himâlaya range; and
near it there dwelt three friends--a partridge, a monkey, and an elephant. And
they dwelt together without mutual reverence, confidence, and courtesy 5. Then,
O Bhikkhus, it occurred to those friends, "Come now, let us find out which of us
is the elder by birth; and let us agree to honour and reverence and esteem and
support him, and by his counsels let us abide." So, Bhikkhus, the partridge and
the monkey asked the elephant,
'"How far back can you, friend, remember?"
'"Friends! when I was little I used to walk over
p. 194
this banyan tree, keeping it between my thighs, and its topmost twig brushed
against my stomach. So far back, friends, can I remember."
'Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same
question],
'"Friends! when I was little, sitting once on the ground, I gnawed at the then
topmost twig of this banyan. So far back can I remember."
'Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same
question],
'"Friends! there was formerly a lofty banyan tree in yonder open space. One day
after eating one of its fruits, I voided the seed here; and from that this
banyan tree grew up. So I must be older than either of you."
'Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, "You,
friend, are the oldest of us all. Henceforth we will honour and reverence and
esteem and support you, and by your counsels will we abide."
'Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in
obedience to the Five Precepts, and observed them also himself. And dwelling
together in mutual reverence, confidence, and courtesy, at the dissolution of
the body after death they were reborn unto a happy state in heaven. And this
(perfect life of theirs) became known as "the good life of the partridge 1."
’Tis those who reverence the old
That are the men who Dhamma know, p. 195
Worthy of praise while in this life
And happy in the life to come.
4. 'So that, O Bhikkhus, since even animals can live together in mutual
reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let
your light shine forth 1 that you, who have left the world to follow so well
taught a doctrine and discipline, may be seen to dwell in like manner together.'
And when he had delivered a religious discourse (as in I, 1, 3), he said to the
Bhikkhus:
'I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in
reverence, salutation, proper respect, and apportionment of the best seat and
water and food, shall be according to seniority. But property belonging to the
Samgha shall not be exclusively appropriated according to seniority 2. Whosoever
does so, shall be guilty of a dukkata.
5. 'These ten, O Bhikkhus, are not to be saluted--a Bhikkhu afterwards admitted
unto the higher grade of the Order by one previously admitted--a person not
admitted--a senior Bhikkhu when he belongs to a different community, and does
not speak according to the Dhamma--a woman 3--a eunuch 4--a Bhikkhu who has been
placed under probation 5--one who, having been so placed, is
p. 196
liable to be thrown back to the beginning of his probationary term 1--one who is
liable to have a penance (Mânatta) imposed upon him--one who is undergoing a
penance--one who, so undergoing a penance, is fit to be rehabilitated.
'And these three, O Bhikkhus, ought to be saluted--one previously admitted into
the higher grade of the Order by one afterwards admitted--the senior in a
different community when he speaks according to the Dhamma--and, O Bhikkhus,
throughout the worlds of men and gods, of Mâras and of Brahmas, by all creatures
Samanas and Brahmans, gods and men, the Arahat Sammâsambuddha.'
Footnotes
191:2 The incident related in the following chapter is identical with the 37th
Gâtaka (including the Introductory Story there given) already translated by Rh.
D. in the 'Buddhist Birth Stories,' pp. 310-314.
193:1 On this mention of gahapati as the name of a caste or rank, compare the
passage in the Tevigga Sutta I, 47 = Sâmaññaphala Sutta, p. 133 (translated by
Rh. D. in 'Buddhist Suttas from the Pâli,' S.B.E. vol. xi, p. 187), where the
word is opposed to aññatarasmim kule pakkâgâto.
193:2 Dhamma is here possibly already used in the special sense to which the
term Abhidhamma was afterwards applied. So Punna, who in the Aṅguttara Nikâya I,
14, is called the chief of the expounders of the Dhamma (compare Dîpavamsa IV,
4), says of himself in the Apadâna abhidhammanayañño ’ham.
193:3 Teviggo. See Rh. D.'s remarks in 'Buddhist Suttas,' pp. 161, 162.
193:4 This list contains one or two terms which are omitted in the Gâtaka
introduction.
193:5 These terms recur at Mahâvagga I, 25, 6.
194:1 Tittiriyam brahmakariyam. It is quite possible that a covert sarcasm is
here intended to be understood against the Taittirîya Brahmans.
195:1 Tam sobhetha yam (one illegible word--JBH). On this idiom compare
Mahâvagga X, 2, 20.
195:2 Compare chapter and also chapter 12. It would seem from these passages
that the prohibition to reserve exclusively according to seniority the use of
property belonging to the whole Samgha was held to imply that the temporary use
of it was to go according to seniority. Compare X, 18.
195:3 See Cullavagga X, 3.
195:4 Compare Mahâvagga I, 61, 2.
195:5 See Cullavagga II, 1, 2.
196:1 See Cullavagga III, 14.
set out towards Sâvatthi.
p. 192
Now at that time the pupils of the Khabbaggiya Bhikkhus went on in front of the
Bhikkhu-samgha which had the Buddha at its head, and occupied the rooms, and
occupied the sleeping-places, saying, 'This will do for our superiors
(upagghâyas), this for our teachers (âkariyas), this for ourselves.' And the
venerable Sâriputta who had followed after the Bhikkhu-samgha which had the
Buddha at its head, since all the rooms and all the sleeping-places had been
occupied, found no place to sleep in, and took his seat at the foot of a certain
tree.
Now the Blessed One, at early dawn, after he had risen, coughed. The venerable
Sâriputta coughed also.
'Who is this?' (said the Blessed One.)
'It is I, Lord; Sâriputta.'
'How do you come to be sitting here, Sâriputta?'
Then the venerable Sâriputta told the matter to the Blessed One.
2. Then the Blessed One on that occasion and in that connection convened a
meeting of the Bhikkhu-samgha, and asked, 'Is it true, as I have been told, O
Bhikkhus, that the pupils of the Khabbaggiya Bhikkhus have (acted in this way)?'
'It is true, Lord.'
Then the Blessed One rebuked them, saying (as usual, see Kullavagga I, 1, 2, 3),
and he said to the Bhikkhus, 'Who is it, O Bhikkhus, who is worthy of the best
seat, and the best water, and the best food?'
Some of the Bhikkhus said, 'One who belonged to a Kshatriya family before he
entered the Order.' Others of the Bhikkhus said, One who belonged to a Brahman
family before he entered the Order.' Others again said, 'One who belonged to a
p. 193
[paragraph continues] Gahapati 1 family before he entered the Order--one versed
in the Suttas--one versed in the Rules of the Order--an expounder of the Dhamma
2--one who has attained the first, second, third, fourth Ghâna--one who has
entered the first, second, third Path--an Arahat--one who has the threefold
wisdom 3--one who has the six powers 4.'
3. Then the Blessed One addressed the Bhikkhus, and said, 'Long ago, O Bhikkhus,
there was a great banyan tree on the lower slopes of the Himâlaya range; and
near it there dwelt three friends--a partridge, a monkey, and an elephant. And
they dwelt together without mutual reverence, confidence, and courtesy 5. Then,
O Bhikkhus, it occurred to those friends, "Come now, let us find out which of us
is the elder by birth; and let us agree to honour and reverence and esteem and
support him, and by his counsels let us abide." So, Bhikkhus, the partridge and
the monkey asked the elephant,
'"How far back can you, friend, remember?"
'"Friends! when I was little I used to walk over
p. 194
this banyan tree, keeping it between my thighs, and its topmost twig brushed
against my stomach. So far back, friends, can I remember."
'Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same
question],
'"Friends! when I was little, sitting once on the ground, I gnawed at the then
topmost twig of this banyan. So far back can I remember."
'Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same
question],
'"Friends! there was formerly a lofty banyan tree in yonder open space. One day
after eating one of its fruits, I voided the seed here; and from that this
banyan tree grew up. So I must be older than either of you."
'Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, "You,
friend, are the oldest of us all. Henceforth we will honour and reverence and
esteem and support you, and by your counsels will we abide."
'Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in
obedience to the Five Precepts, and observed them also himself. And dwelling
together in mutual reverence, confidence, and courtesy, at the dissolution of
the body after death they were reborn unto a happy state in heaven. And this
(perfect life of theirs) became known as "the good life of the partridge 1."
’Tis those who reverence the old
That are the men who Dhamma know, p. 195
Worthy of praise while in this life
And happy in the life to come.
4. 'So that, O Bhikkhus, since even animals can live together in mutual
reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let
your light shine forth 1 that you, who have left the world to follow so well
taught a doctrine and discipline, may be seen to dwell in like manner together.'
And when he had delivered a religious discourse (as in I, 1, 3), he said to the
Bhikkhus:
'I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in
reverence, salutation, proper respect, and apportionment of the best seat and
water and food, shall be according to seniority. But property belonging to the
Samgha shall not be exclusively appropriated according to seniority 2. Whosoever
does so, shall be guilty of a dukkata.
5. 'These ten, O Bhikkhus, are not to be saluted--a Bhikkhu afterwards admitted
unto the higher grade of the Order by one previously admitted--a person not
admitted--a senior Bhikkhu when he belongs to a different community, and does
not speak according to the Dhamma--a woman 3--a eunuch 4--a Bhikkhu who has been
placed under probation 5--one who, having been so placed, is
p. 196
liable to be thrown back to the beginning of his probationary term 1--one who is
liable to have a penance (Mânatta) imposed upon him--one who is undergoing a
penance--one who, so undergoing a penance, is fit to be rehabilitated.
'And these three, O Bhikkhus, ought to be saluted--one previously admitted into
the higher grade of the Order by one afterwards admitted--the senior in a
different community when he speaks according to the Dhamma--and, O Bhikkhus,
throughout the worlds of men and gods, of Mâras and of Brahmas, by all creatures
Samanas and Brahmans, gods and men, the Arahat Sammâsambuddha.'
Footnotes
191:2 The incident related in the following chapter is identical with the 37th
Gâtaka (including the Introductory Story there given) already translated by Rh.
D. in the 'Buddhist Birth Stories,' pp. 310-314.
193:1 On this mention of gahapati as the name of a caste or rank, compare the
passage in the Tevigga Sutta I, 47 = Sâmaññaphala Sutta, p. 133 (translated by
Rh. D. in 'Buddhist Suttas from the Pâli,' S.B.E. vol. xi, p. 187), where the
word is opposed to aññatarasmim kule pakkâgâto.
193:2 Dhamma is here possibly already used in the special sense to which the
term Abhidhamma was afterwards applied. So Punna, who in the Aṅguttara Nikâya I,
14, is called the chief of the expounders of the Dhamma (compare Dîpavamsa IV,
4), says of himself in the Apadâna abhidhammanayañño ’ham.
193:3 Teviggo. See Rh. D.'s remarks in 'Buddhist Suttas,' pp. 161, 162.
193:4 This list contains one or two terms which are omitted in the Gâtaka
introduction.
193:5 These terms recur at Mahâvagga I, 25, 6.
194:1 Tittiriyam brahmakariyam. It is quite possible that a covert sarcasm is
here intended to be understood against the Taittirîya Brahmans.
195:1 Tam sobhetha yam (one illegible word--JBH). On this idiom compare
Mahâvagga X, 2, 20.
195:2 Compare chapter and also chapter 12. It would seem from these passages
that the prohibition to reserve exclusively according to seniority the use of
property belonging to the whole Samgha was held to imply that the temporary use
of it was to go according to seniority. Compare X, 18.
195:3 See Cullavagga X, 3.
195:4 Compare Mahâvagga I, 61, 2.
195:5 See Cullavagga II, 1, 2.
196:1 See Cullavagga III, 14.
Cullavagga - Sixth Khandhaka: Chapter 5
1. Now when the Blessed One had stayed at Râjagaha as long as he thought fit, he
set out towards Vesâlî; and journeying straight on he in due course arrived
there. And there at Vesâlî the Blessed One stayed in the peak-roofed hall at the
Mahâvana.
Now at that time the people were zealously engaged in putting up new buildings
(for the use of the Order) 5, and as zealously provided with the
p. 190
requisite clothes, and food, and lodging, and medicine for the sick, all such
Bhikkhus as superintended their work.
Now a certain poor tailor thought; 'This can be no every-day matter on which the
people are so zealously engaged. Let me too set to work on a new building.' And
that poor tailor himself kneaded the clay, and laid the bricks, and raised the
walls. But by his want of experience the laying was out of line and the wall
fell down. And a second and a third time he [repeated his work, and with the
same result].
2. Then that poor tailor murmured, was annoyed, and became indignant, saying,
'These Sakyaputtiya Samanas exhort and teach those men who provide them with the
requisite clothes, food, lodging, and medicine, and superintend their buildings
for them. But I am poor, and no one exhorts or teaches me, or helps me in my
building!'
The Bhikkhus heard him so murmuring, and told the matter to the Blessed One.
Then the Blessed One on that occasion and in that connection made a religious
discourse, and gave command to the Bhikkhus, saying, 'I permit you, O Bhikkhus,
to give new buildings in course of erection (for the use of the Order) in charge
(to a Bhikkhu who shall superintend 1 the work). And the Bhikkhu who
p. 191
is overseer shall zealously exert himself to the end that the work on the Vihâra
may be brought to a rapid conclusion, and shall afterwards cause repairs to be
executed wherever the buildings have become broken or worn out 1.
3. 'And thus, O Bhikkhus, is the work to be given in charge. In the first place
a Bhikkhu is to be asked (whether he will undertake the duty). When he has been
asked, some able and discreet Bhikkhu is to lay the matter before the Samgha,
saying, "Let the venerable Samgha hear me. If the time seems meet to the Samgha,
let the Samgha give in charge to such and such a Bhikkhu the Vihâra of such and
such a householder as a navakammam. This is the motion (ñatti). Let the
venerable Samgha hear me. The Samgha hereby gives in charge . . . . (&c., as
before). Whosoever of the venerable ones approves thereof, let him keep silence;
whosoever approves not thereof, let him speak. The Samgha has given in charge .
. . . (&c., as before). Therefore is it silent. Thus do I understand."'
Footnotes
189:5 Navakammam karonti. This idiom always connotes buildings for the use of
the Order. See the passages quoted in our note on Kullavagga I, 18, I. If the
buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunîs, then a
Bhikkhunî, was appointed to superintend the works in order to ensure the p. 190
buildings being in accordance with the rules of the Order as to size, form, and
object of the various apartments.
The buildings referred to in this section are no doubt intended to be the same
as those referred to in Kullavagga V, 13, 3.
190:1 Navakammam dâtum. For the works which ought not to be included, and for
those which might be lawfully included. in this term, see below, Cullavagga VI,
17. Hence the overseer is called navakammika.
191:1 Khandan ti bhinnokâso: phullan ti phalitokâso (B.). The expression recurs
below at VI, 17, I.
set out towards Vesâlî; and journeying straight on he in due course arrived
there. And there at Vesâlî the Blessed One stayed in the peak-roofed hall at the
Mahâvana.
Now at that time the people were zealously engaged in putting up new buildings
(for the use of the Order) 5, and as zealously provided with the
p. 190
requisite clothes, and food, and lodging, and medicine for the sick, all such
Bhikkhus as superintended their work.
Now a certain poor tailor thought; 'This can be no every-day matter on which the
people are so zealously engaged. Let me too set to work on a new building.' And
that poor tailor himself kneaded the clay, and laid the bricks, and raised the
walls. But by his want of experience the laying was out of line and the wall
fell down. And a second and a third time he [repeated his work, and with the
same result].
2. Then that poor tailor murmured, was annoyed, and became indignant, saying,
'These Sakyaputtiya Samanas exhort and teach those men who provide them with the
requisite clothes, food, lodging, and medicine, and superintend their buildings
for them. But I am poor, and no one exhorts or teaches me, or helps me in my
building!'
The Bhikkhus heard him so murmuring, and told the matter to the Blessed One.
Then the Blessed One on that occasion and in that connection made a religious
discourse, and gave command to the Bhikkhus, saying, 'I permit you, O Bhikkhus,
to give new buildings in course of erection (for the use of the Order) in charge
(to a Bhikkhu who shall superintend 1 the work). And the Bhikkhu who
p. 191
is overseer shall zealously exert himself to the end that the work on the Vihâra
may be brought to a rapid conclusion, and shall afterwards cause repairs to be
executed wherever the buildings have become broken or worn out 1.
3. 'And thus, O Bhikkhus, is the work to be given in charge. In the first place
a Bhikkhu is to be asked (whether he will undertake the duty). When he has been
asked, some able and discreet Bhikkhu is to lay the matter before the Samgha,
saying, "Let the venerable Samgha hear me. If the time seems meet to the Samgha,
let the Samgha give in charge to such and such a Bhikkhu the Vihâra of such and
such a householder as a navakammam. This is the motion (ñatti). Let the
venerable Samgha hear me. The Samgha hereby gives in charge . . . . (&c., as
before). Whosoever of the venerable ones approves thereof, let him keep silence;
whosoever approves not thereof, let him speak. The Samgha has given in charge .
. . . (&c., as before). Therefore is it silent. Thus do I understand."'
Footnotes
189:5 Navakammam karonti. This idiom always connotes buildings for the use of
the Order. See the passages quoted in our note on Kullavagga I, 18, I. If the
buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunîs, then a
Bhikkhunî, was appointed to superintend the works in order to ensure the p. 190
buildings being in accordance with the rules of the Order as to size, form, and
object of the various apartments.
The buildings referred to in this section are no doubt intended to be the same
as those referred to in Kullavagga V, 13, 3.
190:1 Navakammam dâtum. For the works which ought not to be included, and for
those which might be lawfully included. in this term, see below, Cullavagga VI,
17. Hence the overseer is called navakammika.
191:1 Khandan ti bhinnokâso: phullan ti phalitokâso (B.). The expression recurs
below at VI, 17, I.
Cullavagga - Sixth Khandhaka: Chapter 4
1. Now at that time the householder Anâtha Pindika was the husband of the sister
of the Râjagaha Setthi. And Anâtha Pindika the householder went to Râjagaha on
some business or other. Now at that time the Samgha, with the Buddha at its
head, had been bidden by the Setthi of Râgagaha for the morrow's meal. And the
Setthi of Râjagaha gave command to his slaves and work-people, saying, 'So get
up at early morn, my men, and cook congey, and cook rice, and prepare curries,
and pre-pare delicacies 1!'
p. 180
And it occurred to Anâtha Pindika the householder, 'Now formerly this
householder was wont, when I arrived, to lay aside all other business, and
exchange the greetings of courtesy with me; but now he appears excited, and is
giving orders to his slaves and work-people. How can it be? Is he taking in
marriage, or is he giving in marriage, or has he set a great sacrifice on foot,
or has he invited the Mâgadhan Seniya Bimbisâra, together with his retinue, for
to-morrow's meal?'
2. Now when the Setthi of Râgagaha had given commandment to his slaves and his
work-people, he went up to the place where Anâtha Pindika the householder was,
and exchanged with him the greetings of courtesy, and took his seat on one side.
And when he was so seated, Anâtha Pindika the householder [told him the thoughts
that had passed through his mind].
'I am neither taking nor giving in marriage, O householder' (was the reply),
'nor have I invited the Mâgadhan Seniya Bimbisâra to to-morrow's meal. But a
great sacrifice I have set on foot, for the Samgha, with the Buddha at its head,
has been invited for to-morrow's meal at my house.'
'Did you, O householder, say "the Buddha?"'
'Yes, it was "the Buddha" that I said.'
p. 181
[And thrice the same question was put, and the same reply was given.]
'Hard is it, O householder, to meet even with the mere expression in the
world--the news, that is, of "a Buddha, a Buddha 1." Would it be possible for
us, at this very time, to go and visit that Blessed One, the Arahat, the very
Buddha 2?'
'It is not now, O householder, the proper time to pay a visit to the Blessed
One; but early on the morrow you shall go and visit him.'
Then Anâtha Pindika, pondering of the visit he was about to pay, lay down to
sleep with his thoughts so bent upon the Buddha that thrice in the night he
arose, thinking the daylight had appeared.
3. And Anâtha Pindika the householder went up to the gate leading to the
Sîtavana, and celestial beings opened the gate. And as he emerged from the city,
the light disappeared and a thick darkness arose, and fear and trembling and
consternation sprang up within him, so that a longing came upon him to turn back
again from that spot. But Sîvaka the Yakkha, himself the while invisible, caused
a sound to be heard, saying:
'A hundred elephants, a hundred steeds, a hundred chariots with mules 3,
'A hundred thousand virgins with their jewelled earrings on,--
p. 182
'These are not worth, O householder, the sixteenth portion of one single stride.
'Go on, go on, O householder! Advance, and not retreat, shall profit thee.'
Then the darkness disappeared before Anâtha Pindika the householder, and a
bright light arose, and the fear and trembling and consternation that had sprung
upon within him were appeased.
[And a second and a third time the same thing happened, and the same words were
heard, and with the same result.]
4. And Anâtha Pindika the householder arrived at the Sîtavana; and at that time
the Blessed One, who had arisen at early dawn, was walking up and down
(meditating) in the open air. And the Blessed One saw Anâtha Pindika the
householder when he was coming from afar; and the Blessed One left the place
where he had been, walking up and down, and sat himself down on the seat put out
for him. And when he was so seated, he addressed Anâtha Pindika the householder,
and said:
'Come hither, Sudatta!'
Then Anâtha Pindika, glad and happy at the thought that the Blessed One had
addressed him by his name, went up to the place where the Blessed
One was, and bowed down before him, falling at his feet, and said:
'I trust my lord the Blessed One has slept in peace!'
'He ever sleeps in peace, the Arahat who is free 1,
p. 183
'Who is not touched by lusts, but calm and free from sin 1,
'Has broken all the bars (to freedom of the mind) 2, has quenched the anguish in
his heart,
'Has fixed peace in his mind, and peaceful, sleeps in peace 3.'
5 4. Then the Blessed One discoursed to Anâtha Pindika the householder in due
order; that is to say, he spake to him of giving, of righteousness, of heaven,
of the danger, the vanity, and the defilement of lusts, and of the advantages of
renunciation. And when the Blessed One saw that Anâtha Pindika the householder
had become prepared, softened, unprejudiced, and upraised and believing in
heart, then he proclaimed that which is the special doctrine of the Buddhas;
that is to say, Suffering, its Origin, its Cessation, and the Path. And just as
a clean cloth from which all stain has been washed away will readily take the
dye, just even so did Anâtha
p. 184
[paragraph continues] Pindika the householder obtain, even while sitting there,
the pure and spotless Eye of the Truth; (that is to say, the knowledge that)
whatsoever has a beginning, in that is inherent also the necessity of
dissolution. Thus did Anâtha Pindika the householder see, and master, and
understand, and penetrate the Truth; and he overcame uncertainty, and dispelled
all doubts, and gained full knowledge, becoming dependent upon no one else for
his knowledge of the doctrine of the Teacher. And he addressed the Blessed One,
and said:
'Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a
man were to set up that which is thrown down, or were to reveal that which is
hidden away, or were to point out the right road to him who has gone astray, or
were to bring a light into the darkness so that those who had eyes could see
external forms just even so, Lord, has the Truth been made known to me, in many
a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed
One as my refuge, to the Truth, and to the Order. May the Blessed One accept me
as a disciple, as one who, from this day forth as long as life endures. has
taken his refuge in him. And may the Blessed One consent to accept at my hand
the to-morrow's meal for himself and for his Order of Bhikkhus.'
Then the Blessed One, by silence, granted his consent. And when Anâtha Pindika
the householder perceived that his request had been granted, he rose from his
seat, and bowed down before the Blessed One, and keeping him on his right hand
as he passed him, he departed thence.
6. Now the Setthi of Râgagaha heard that the
p. 185
[paragraph continues] Order of Bhikkhus which has the Buddha at its head had
been invited by Anâtha Pindika the householder for the morrow's meal. And the
Setthi of Râgagaha said to Anâtha Pindika the householder: 'They say, O
householder, that you have invited the Bhikkhu-samgha, with the Buddha at its
head, for the morrow's meal, and, you are but a stranger here. I will provide
the means 1, O householder, for you to provide the Order of Bhikkhus, which has
the Buddha at its head, with food.'
'It is not necessary, O householder; I have means sufficient for the purpose.'
[And the townsman of Râgagaha 2, and Seniya Bimbisâra the Râga of Magadha, made
the same offer in the same words, and received the same reply.]
7. Then Anâtha Pindika the householder, when the night was far spent, made ready
in the house of the Setthi of Râgagaha sweet food both hard and soft, and had
the time announced to the Blessed One, saying, 'The time, Lord, has come; and
the meal is ready.'
And the Blessed One, when he had dressed himself in the early morning, went duly
bowled and
p. 186
robed to the house of the Setthi of Râgagaha, and sat down there on the seat
spread out for him, together with the Order of Bhikkhus. And Anâtha Pindika the
householder offered to the Order of Bhikkhus which had the Buddha at its head
the sweet food both hard and soft, waiting upon them with his own hand 1. And
when the Blessed One had finished his meal, and had cleansed his hands and his
bowl, Anâtha Pindika took his seat on one side; and, so seated, he said to the
Blessed One: 'May the Blessed One consent to spend the rainy season of Was at
Sâvatthi, together with the Order of Bhikkhus.'
'The Tathâgatas, O householder, take pleasure in solitude.'
'I understand, O Blessed One; I understand, O Happy One' (was the reply) 2.
Then the Blessed One, after he had instructed and aroused and incited and
gladdened Anâtha Pindika the householder with religious discourse, arose from
his seat, and departed thence.
8. Now at that time Anâtha Pindika the householder had many friends and' large
acquaintance, and his word was held of weight 3. When he had
p. 187
brought the business he had in hand at Râgagaha to its conclusion, he set out
towards Sâvatthi; and on the way he gave orders to people, saying, 'Build
dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha
has appeared in the world, and that Blessed One has been invited by me, and by
this road will he come.' And those people [did all even as they were commanded].
And when Anâtha Pindika the householder had arrived at Sâvatthi, he examined all
the region round about it, saying 1, 'Where now shall I fix the place for the
Blessed One to stay in, not too far from the town and not too near, convenient
for going and for coming, easily accessible for all who wish to visit him, by
day not too crowded, by night not exposed to too much noise and alarm, protected
from the wind 2, hidden from men, well fitted for a retired life?'
9. And Anâtha Pindika the householder saw that the garden of Geta the Kumâra had
[all these advantages]. And when he saw that, he went to Geta the Kumâra, and
said to him, 'Sir, let me have your garden to make an Ârâma on it.'
'It is not, Sir, for sale, even for (a sum so great that the pieces of money
would be sufficient to cover it if they were) laid side by side.'
'I take, Sir, the garden at the price.'
'No, O householder, there was no bargain meant 3.'
p. 188
Then they asked the lords of justice whether a bargain of sale had been made or
not. And the lords decided thus: 'The Ârâma is taken, Sir, at the price which
you fixed.'
And Anâtha Pindika the householder had gold brought down in carts, and covered
the Getavana with (pieces) laid side by side 1.
10. Now the gold that he had brought down the first time did not suffice (after
the rest of the garden was covered) to cover one small space close by the
gateway. So Anâtha Pindika the householder told his servants to go back and
fetch more gold, saying he would cover that piece also.
Then thought Geta the Kumâra, 'This can be no ordinary matter 2 for which this
householder is ready to lavish so much gold!' And he said to Anâtha Pindika the
householder, 'It is enough, O householder. You need not have that space covered.
Let me have that space, and it shall be my gift.'
Then Anâtha Pindika the householder thought 3, 'This Geta the Kumâra is a very
distinguished and illustrious person. Great would be the efficacy of the
adherence of so well known a man as he to this doctrine and discipline.' And he
gave up that
p. 189
space to Geta the Kumâra. And Geta the Prince erected thereon a gateway, with a
room over it.
And Anâtha Pindika the householder built 1 dwelling-rooms, and retiring-rooms,
and store-rooms (over the gateways), and service halls, and halls with
fire-places in them, and storehouses (outside the Vihâra) 2, and closets, and
cloisters, and halls for exercise, and wells, and sheds for the well 3, and
bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed
sheds 4.
Footnotes
179:1 Uttari-bhaṅgam. Childers sub voce uttari is in doubt what the meaning of
this phrase is. It is no longer uncertain that the word means 'delicacy' of some
sort. Whether the term was more p. 181 precise, and denoted some particular
delicacy or not, is still doubtful. Compare the passages quoted in our note
above on Mahâvagga VI, 14, 3 (adding Gâtaka I, 186, and Kullavagga IV, 4, 5,
VIII, 4, 4), which show that it was eaten with boiled rice or congey; is
mentioned along with ghee and oil; and could be made from the flesh (or other
parts) of a sucking-pig. If it were not for the latter circumstance (Gâtaka I,
197) it might well be pickles or chutney.
181:1 'Much more so with the reality' is to be understood. Compare
Mahâ-parinibbâna Sutta VI, 63 (at the end).
181:2 On this rendering of Sammâ-sambuddham, see Rh. D.'s Hibbert Lectures,' pp.
145-147.
181:3 Assatari. Compare vakkhatarî at Mahâvagga V, 9, 1, 3. The word recurs
below at VII, 2, 5.
182:1 Brâhmano parinibbuto. To translate the first of these words by 'Brahman'
would mislead English readers. It is constantly used in early Buddhist texts for
Arahat. On the use of p. 183 parinibbuto not in the sense of 'dead,' but of a
living man in the sense of 'spiritually free,' compare Dhammapada, verse 89;
Sutta Nipâta II, 13, I, 12, III, 12, 35; and Mahâ-parinibbâna Sutta IV, 3.
183:1 Nirûpadhi, i.e. free from Kâma, Kilesa, and Kamma.
183:2 Sabbâ âsattiyo khetvâ. Having cut or broken all the âsatti's (from the
root sañg, 'to hang'), the things which hang on to and burden a man in his
spiritual progress. Compare the figure of speech at Gâtaka I, 5 (âsattam kunapam
khaddetvâ). Buddhaghosa says sabbâ âsattiyo khetvâ ti . . . . hadaye daratham
kitte kilesa-daratham ginetvâ.
183:3 Vineyya and appuya are no doubt gerunds. In a corresponding passage of the
Aṅguttara Nikâya the Phayre MS. reads appeyya, which smoothes over a difficulty
at the expense of the better reading.
183:4 The following section is in identical terms with Mahâvagga I, 7, 5, 10, V,
I, 9, 10, VI, 26, 8, 9.
185:1 Veyyâyikam formed from vyaya, expenditure. Veyyâyikan ti vayakaranam
vukkati (B.).
185:2 Râgagahako negamo. This person has been already mentioned, and there also
in intimate connection with the Setthi of Râgagaha, in the Mahâvagga VIII, 1, 2,
16. It is tolerably clear from the connection that this is no ordinary citizen,
but one holding a distinct and semi-official position. In this respect the word
is an exact parallel to its neighbour the Setthi. For instances of the word in
its more general sense, see Kakkâyana (ed. Senart), p. 219, and Dâthâvamsa III,
3.
186:1 Compare the note on Mahâvagga I, 8, 4.
186:2 Aññâtam bhagavâ aññâtam sugatâ ti. The first word is the standing
expression used when the Buddha or a Thera has signified a request, not in so
many words, but in some phrase from which the request may be implied, and the
person addressed desires to express that he has perceived the intended
implication. Compare Dîpavamsa XIV, 65, XV, 5.
186:3 Adeyyavâko ti tassa vakanam bahuganâ mânetabbam maññantî ti attho (B.). In
Puggala III, 11, we have the phrase tassa vakanam âdheyyam gakkhati, which the
commentary explains by hadaye âdhâtabbam thapitabbam.
187:1 The following speech is identical with that put into Bimbisâra's mouth on
choosing the Veluvana, above Mahâvagga I, 22, 16, 17.
187:2 Viganavâtam, of which neither the reading nor the meaning is certain. See
the various forms given from the commentaries in the notes on the text of the
passage in the Mahâvagga, loc. cit.
187:3 Na gahito: literally, 'it is not taken.'
188:1 It is evident from the illustration of this story on a bas relief at the
Bharhut Tope that these pieces of money were supposed to be square, not round.
See Cunningham's 'The Stûpa of Bharhut,' Plate No. LVII and pp. 84-86.
188:2 Na orakam bhavissati. Compare Mahâvagga I, y, I, and the commencement of
our next chapter below. The idiom recurs in VII, 3, 3.
188:3 The following phrase is identical with that put into the mouth of Ânanda,
at Mahâvagga VI, 36, 3, with respect to Roga the Malla. In the text here there
is a slight misprint; the full-stop after ñâtamanusso should be struck out.
189:1 With the following list should be compared the list of things that laymen
build for themselves given in Mahâvagga III, 5, 7.
189:2 Kappiya-kutiyo. See Mahâvagga VI, 33.
189:3 Udapâna-sâlâyo. See above, V, 16, 2.
189:4 Mandape. See Mahâvagga VIII, 1, 1, and above, Cullavagga VI, 3, 7.
of the Râjagaha Setthi. And Anâtha Pindika the householder went to Râjagaha on
some business or other. Now at that time the Samgha, with the Buddha at its
head, had been bidden by the Setthi of Râgagaha for the morrow's meal. And the
Setthi of Râjagaha gave command to his slaves and work-people, saying, 'So get
up at early morn, my men, and cook congey, and cook rice, and prepare curries,
and pre-pare delicacies 1!'
p. 180
And it occurred to Anâtha Pindika the householder, 'Now formerly this
householder was wont, when I arrived, to lay aside all other business, and
exchange the greetings of courtesy with me; but now he appears excited, and is
giving orders to his slaves and work-people. How can it be? Is he taking in
marriage, or is he giving in marriage, or has he set a great sacrifice on foot,
or has he invited the Mâgadhan Seniya Bimbisâra, together with his retinue, for
to-morrow's meal?'
2. Now when the Setthi of Râgagaha had given commandment to his slaves and his
work-people, he went up to the place where Anâtha Pindika the householder was,
and exchanged with him the greetings of courtesy, and took his seat on one side.
And when he was so seated, Anâtha Pindika the householder [told him the thoughts
that had passed through his mind].
'I am neither taking nor giving in marriage, O householder' (was the reply),
'nor have I invited the Mâgadhan Seniya Bimbisâra to to-morrow's meal. But a
great sacrifice I have set on foot, for the Samgha, with the Buddha at its head,
has been invited for to-morrow's meal at my house.'
'Did you, O householder, say "the Buddha?"'
'Yes, it was "the Buddha" that I said.'
p. 181
[And thrice the same question was put, and the same reply was given.]
'Hard is it, O householder, to meet even with the mere expression in the
world--the news, that is, of "a Buddha, a Buddha 1." Would it be possible for
us, at this very time, to go and visit that Blessed One, the Arahat, the very
Buddha 2?'
'It is not now, O householder, the proper time to pay a visit to the Blessed
One; but early on the morrow you shall go and visit him.'
Then Anâtha Pindika, pondering of the visit he was about to pay, lay down to
sleep with his thoughts so bent upon the Buddha that thrice in the night he
arose, thinking the daylight had appeared.
3. And Anâtha Pindika the householder went up to the gate leading to the
Sîtavana, and celestial beings opened the gate. And as he emerged from the city,
the light disappeared and a thick darkness arose, and fear and trembling and
consternation sprang up within him, so that a longing came upon him to turn back
again from that spot. But Sîvaka the Yakkha, himself the while invisible, caused
a sound to be heard, saying:
'A hundred elephants, a hundred steeds, a hundred chariots with mules 3,
'A hundred thousand virgins with their jewelled earrings on,--
p. 182
'These are not worth, O householder, the sixteenth portion of one single stride.
'Go on, go on, O householder! Advance, and not retreat, shall profit thee.'
Then the darkness disappeared before Anâtha Pindika the householder, and a
bright light arose, and the fear and trembling and consternation that had sprung
upon within him were appeased.
[And a second and a third time the same thing happened, and the same words were
heard, and with the same result.]
4. And Anâtha Pindika the householder arrived at the Sîtavana; and at that time
the Blessed One, who had arisen at early dawn, was walking up and down
(meditating) in the open air. And the Blessed One saw Anâtha Pindika the
householder when he was coming from afar; and the Blessed One left the place
where he had been, walking up and down, and sat himself down on the seat put out
for him. And when he was so seated, he addressed Anâtha Pindika the householder,
and said:
'Come hither, Sudatta!'
Then Anâtha Pindika, glad and happy at the thought that the Blessed One had
addressed him by his name, went up to the place where the Blessed
One was, and bowed down before him, falling at his feet, and said:
'I trust my lord the Blessed One has slept in peace!'
'He ever sleeps in peace, the Arahat who is free 1,
p. 183
'Who is not touched by lusts, but calm and free from sin 1,
'Has broken all the bars (to freedom of the mind) 2, has quenched the anguish in
his heart,
'Has fixed peace in his mind, and peaceful, sleeps in peace 3.'
5 4. Then the Blessed One discoursed to Anâtha Pindika the householder in due
order; that is to say, he spake to him of giving, of righteousness, of heaven,
of the danger, the vanity, and the defilement of lusts, and of the advantages of
renunciation. And when the Blessed One saw that Anâtha Pindika the householder
had become prepared, softened, unprejudiced, and upraised and believing in
heart, then he proclaimed that which is the special doctrine of the Buddhas;
that is to say, Suffering, its Origin, its Cessation, and the Path. And just as
a clean cloth from which all stain has been washed away will readily take the
dye, just even so did Anâtha
p. 184
[paragraph continues] Pindika the householder obtain, even while sitting there,
the pure and spotless Eye of the Truth; (that is to say, the knowledge that)
whatsoever has a beginning, in that is inherent also the necessity of
dissolution. Thus did Anâtha Pindika the householder see, and master, and
understand, and penetrate the Truth; and he overcame uncertainty, and dispelled
all doubts, and gained full knowledge, becoming dependent upon no one else for
his knowledge of the doctrine of the Teacher. And he addressed the Blessed One,
and said:
'Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a
man were to set up that which is thrown down, or were to reveal that which is
hidden away, or were to point out the right road to him who has gone astray, or
were to bring a light into the darkness so that those who had eyes could see
external forms just even so, Lord, has the Truth been made known to me, in many
a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed
One as my refuge, to the Truth, and to the Order. May the Blessed One accept me
as a disciple, as one who, from this day forth as long as life endures. has
taken his refuge in him. And may the Blessed One consent to accept at my hand
the to-morrow's meal for himself and for his Order of Bhikkhus.'
Then the Blessed One, by silence, granted his consent. And when Anâtha Pindika
the householder perceived that his request had been granted, he rose from his
seat, and bowed down before the Blessed One, and keeping him on his right hand
as he passed him, he departed thence.
6. Now the Setthi of Râgagaha heard that the
p. 185
[paragraph continues] Order of Bhikkhus which has the Buddha at its head had
been invited by Anâtha Pindika the householder for the morrow's meal. And the
Setthi of Râgagaha said to Anâtha Pindika the householder: 'They say, O
householder, that you have invited the Bhikkhu-samgha, with the Buddha at its
head, for the morrow's meal, and, you are but a stranger here. I will provide
the means 1, O householder, for you to provide the Order of Bhikkhus, which has
the Buddha at its head, with food.'
'It is not necessary, O householder; I have means sufficient for the purpose.'
[And the townsman of Râgagaha 2, and Seniya Bimbisâra the Râga of Magadha, made
the same offer in the same words, and received the same reply.]
7. Then Anâtha Pindika the householder, when the night was far spent, made ready
in the house of the Setthi of Râgagaha sweet food both hard and soft, and had
the time announced to the Blessed One, saying, 'The time, Lord, has come; and
the meal is ready.'
And the Blessed One, when he had dressed himself in the early morning, went duly
bowled and
p. 186
robed to the house of the Setthi of Râgagaha, and sat down there on the seat
spread out for him, together with the Order of Bhikkhus. And Anâtha Pindika the
householder offered to the Order of Bhikkhus which had the Buddha at its head
the sweet food both hard and soft, waiting upon them with his own hand 1. And
when the Blessed One had finished his meal, and had cleansed his hands and his
bowl, Anâtha Pindika took his seat on one side; and, so seated, he said to the
Blessed One: 'May the Blessed One consent to spend the rainy season of Was at
Sâvatthi, together with the Order of Bhikkhus.'
'The Tathâgatas, O householder, take pleasure in solitude.'
'I understand, O Blessed One; I understand, O Happy One' (was the reply) 2.
Then the Blessed One, after he had instructed and aroused and incited and
gladdened Anâtha Pindika the householder with religious discourse, arose from
his seat, and departed thence.
8. Now at that time Anâtha Pindika the householder had many friends and' large
acquaintance, and his word was held of weight 3. When he had
p. 187
brought the business he had in hand at Râgagaha to its conclusion, he set out
towards Sâvatthi; and on the way he gave orders to people, saying, 'Build
dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha
has appeared in the world, and that Blessed One has been invited by me, and by
this road will he come.' And those people [did all even as they were commanded].
And when Anâtha Pindika the householder had arrived at Sâvatthi, he examined all
the region round about it, saying 1, 'Where now shall I fix the place for the
Blessed One to stay in, not too far from the town and not too near, convenient
for going and for coming, easily accessible for all who wish to visit him, by
day not too crowded, by night not exposed to too much noise and alarm, protected
from the wind 2, hidden from men, well fitted for a retired life?'
9. And Anâtha Pindika the householder saw that the garden of Geta the Kumâra had
[all these advantages]. And when he saw that, he went to Geta the Kumâra, and
said to him, 'Sir, let me have your garden to make an Ârâma on it.'
'It is not, Sir, for sale, even for (a sum so great that the pieces of money
would be sufficient to cover it if they were) laid side by side.'
'I take, Sir, the garden at the price.'
'No, O householder, there was no bargain meant 3.'
p. 188
Then they asked the lords of justice whether a bargain of sale had been made or
not. And the lords decided thus: 'The Ârâma is taken, Sir, at the price which
you fixed.'
And Anâtha Pindika the householder had gold brought down in carts, and covered
the Getavana with (pieces) laid side by side 1.
10. Now the gold that he had brought down the first time did not suffice (after
the rest of the garden was covered) to cover one small space close by the
gateway. So Anâtha Pindika the householder told his servants to go back and
fetch more gold, saying he would cover that piece also.
Then thought Geta the Kumâra, 'This can be no ordinary matter 2 for which this
householder is ready to lavish so much gold!' And he said to Anâtha Pindika the
householder, 'It is enough, O householder. You need not have that space covered.
Let me have that space, and it shall be my gift.'
Then Anâtha Pindika the householder thought 3, 'This Geta the Kumâra is a very
distinguished and illustrious person. Great would be the efficacy of the
adherence of so well known a man as he to this doctrine and discipline.' And he
gave up that
p. 189
space to Geta the Kumâra. And Geta the Prince erected thereon a gateway, with a
room over it.
And Anâtha Pindika the householder built 1 dwelling-rooms, and retiring-rooms,
and store-rooms (over the gateways), and service halls, and halls with
fire-places in them, and storehouses (outside the Vihâra) 2, and closets, and
cloisters, and halls for exercise, and wells, and sheds for the well 3, and
bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed
sheds 4.
Footnotes
179:1 Uttari-bhaṅgam. Childers sub voce uttari is in doubt what the meaning of
this phrase is. It is no longer uncertain that the word means 'delicacy' of some
sort. Whether the term was more p. 181 precise, and denoted some particular
delicacy or not, is still doubtful. Compare the passages quoted in our note
above on Mahâvagga VI, 14, 3 (adding Gâtaka I, 186, and Kullavagga IV, 4, 5,
VIII, 4, 4), which show that it was eaten with boiled rice or congey; is
mentioned along with ghee and oil; and could be made from the flesh (or other
parts) of a sucking-pig. If it were not for the latter circumstance (Gâtaka I,
197) it might well be pickles or chutney.
181:1 'Much more so with the reality' is to be understood. Compare
Mahâ-parinibbâna Sutta VI, 63 (at the end).
181:2 On this rendering of Sammâ-sambuddham, see Rh. D.'s Hibbert Lectures,' pp.
145-147.
181:3 Assatari. Compare vakkhatarî at Mahâvagga V, 9, 1, 3. The word recurs
below at VII, 2, 5.
182:1 Brâhmano parinibbuto. To translate the first of these words by 'Brahman'
would mislead English readers. It is constantly used in early Buddhist texts for
Arahat. On the use of p. 183 parinibbuto not in the sense of 'dead,' but of a
living man in the sense of 'spiritually free,' compare Dhammapada, verse 89;
Sutta Nipâta II, 13, I, 12, III, 12, 35; and Mahâ-parinibbâna Sutta IV, 3.
183:1 Nirûpadhi, i.e. free from Kâma, Kilesa, and Kamma.
183:2 Sabbâ âsattiyo khetvâ. Having cut or broken all the âsatti's (from the
root sañg, 'to hang'), the things which hang on to and burden a man in his
spiritual progress. Compare the figure of speech at Gâtaka I, 5 (âsattam kunapam
khaddetvâ). Buddhaghosa says sabbâ âsattiyo khetvâ ti . . . . hadaye daratham
kitte kilesa-daratham ginetvâ.
183:3 Vineyya and appuya are no doubt gerunds. In a corresponding passage of the
Aṅguttara Nikâya the Phayre MS. reads appeyya, which smoothes over a difficulty
at the expense of the better reading.
183:4 The following section is in identical terms with Mahâvagga I, 7, 5, 10, V,
I, 9, 10, VI, 26, 8, 9.
185:1 Veyyâyikam formed from vyaya, expenditure. Veyyâyikan ti vayakaranam
vukkati (B.).
185:2 Râgagahako negamo. This person has been already mentioned, and there also
in intimate connection with the Setthi of Râgagaha, in the Mahâvagga VIII, 1, 2,
16. It is tolerably clear from the connection that this is no ordinary citizen,
but one holding a distinct and semi-official position. In this respect the word
is an exact parallel to its neighbour the Setthi. For instances of the word in
its more general sense, see Kakkâyana (ed. Senart), p. 219, and Dâthâvamsa III,
3.
186:1 Compare the note on Mahâvagga I, 8, 4.
186:2 Aññâtam bhagavâ aññâtam sugatâ ti. The first word is the standing
expression used when the Buddha or a Thera has signified a request, not in so
many words, but in some phrase from which the request may be implied, and the
person addressed desires to express that he has perceived the intended
implication. Compare Dîpavamsa XIV, 65, XV, 5.
186:3 Adeyyavâko ti tassa vakanam bahuganâ mânetabbam maññantî ti attho (B.). In
Puggala III, 11, we have the phrase tassa vakanam âdheyyam gakkhati, which the
commentary explains by hadaye âdhâtabbam thapitabbam.
187:1 The following speech is identical with that put into Bimbisâra's mouth on
choosing the Veluvana, above Mahâvagga I, 22, 16, 17.
187:2 Viganavâtam, of which neither the reading nor the meaning is certain. See
the various forms given from the commentaries in the notes on the text of the
passage in the Mahâvagga, loc. cit.
187:3 Na gahito: literally, 'it is not taken.'
188:1 It is evident from the illustration of this story on a bas relief at the
Bharhut Tope that these pieces of money were supposed to be square, not round.
See Cunningham's 'The Stûpa of Bharhut,' Plate No. LVII and pp. 84-86.
188:2 Na orakam bhavissati. Compare Mahâvagga I, y, I, and the commencement of
our next chapter below. The idiom recurs in VII, 3, 3.
188:3 The following phrase is identical with that put into the mouth of Ânanda,
at Mahâvagga VI, 36, 3, with respect to Roga the Malla. In the text here there
is a slight misprint; the full-stop after ñâtamanusso should be struck out.
189:1 With the following list should be compared the list of things that laymen
build for themselves given in Mahâvagga III, 5, 7.
189:2 Kappiya-kutiyo. See Mahâvagga VI, 33.
189:3 Udapâna-sâlâyo. See above, V, 16, 2.
189:4 Mandape. See Mahâvagga VIII, 1, 1, and above, Cullavagga VI, 3, 7.
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