NINTH KHANDHAKA.
ON EXCLUSION FROM THE PÂTIMOKKHA CEREMONY.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in the Eastern
Ârâma, the mansion of the mother of Migâra. And at that time, it being Uposatha
Day, the Blessed One was seated in the midst of the Bhikkhu-samgha. And the
venerable Ânanda, when the night was far spent, when the first watch was passing
away, arose from his seat, arranged his robe over one shoulder, and stretching
out his joined hands towards the Blessed One, said to the Blessed One:
'The night, Lord, is far spent. The first watch is passing away. For a long time
has the Bhikkhu-samgha been seated here. Let my lord the Blessed One recite to
the Bhikkhus the Pâtimokkha.'
When he had thus spoken, the Blessed One remained silent. And a second time,
when the second watch was passing away [he made the same request with the same
result]. And a third time, when the third watch had begun, and the dawn was
breaking 1 he made the same request].
The assembly, Ânanda, is not pure 2.'
p. 300
2. Then the venerable Mahâ Moggallâna thought, 'What individual can the Blessed
One be referring to in that he says, "The assembly, Ânanda, is not pure."' And
the venerable Mahâ Moggallâna considered the whole Bhikkhu-samgha, penetrating
their minds with his. Then the venerable Mahâ Moggallâna perceived who was that
individual,--evil in conduct, wicked in character, of impure and doubtful 1
behaviour, not a Samana though he had taken the vows of one, not a religious
student though he had taken the vows of one, foul within, full of cravings, a
worthless creature,--who had taken his seat amongst the Bhikkhu-samgha. On
perceiving which it was, he went up to that individual, and said to him, 'Arise,
Sir! The Blessed One has found you out. There can be no communion 2 between you
and the Bhikkhus!'
When he had thus spoken, that man kept silence. And a second and a third time
the venerable Mahâ Moggallâna addressed to him [the same words, and with the
same result]. Then the venerable Mahâ Moggallâna took that man by the arm and
made him go out beyond the porch 3, and bolted the door,
p. 301
and went up to the place where the Blessed One was, and said to him, 'Lord, I
have made that man go out. The assembly is now undefiled. May my lord the
Blessed One recite the Pâtimokkha to the Bhikkhus.'
'How astonishing and curious a thing it is, Moggallâna, that that foolish fellow
should have waited up to the very point when he had to be taken by the arm.'
3. And the Blessed One said to the Bhikkhus: 'There are, O Bhikkhus, in the
great ocean, then, eight astonishing and curious qualities, by the constant
perception of which the mighty creatures take delight in the great ocean. And
what are the eight?
'The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope,
hollow succeeding hollow, and the fall is not precipitously abrupt 1. This is
the first [of such qualities] 2.
'Again, Ô Bhikkhus, the great ocean remains of the same nature 3, and passes not
beyond the shore. This is the second [of such qualities].
'Again, O Bhikkhus, the great ocean will not brook association with a dead
corpse. Whatsoever dead corpse there be in the sea, that will it--and
quickly--draw to the shore, and cast it out on the dry ground 4. This is the
third [of such qualities].
'Again, O Bhikkhus, all the great rivers--that is to say, the Gaṅgâ, the Yamunâ,
the Akiravatî, the
p. 302
[paragraph continues] Sarabhû, and the Mahî--they, when they have fallen into
the great ocean, renounce their names and lineage, and are reckoned thenceforth
as the great ocean. This is the fourth [of such qualities].
'Again, O Bhikkhus, though all the streams in the world flow on till they reach
the great ocean, and all the waters of the sky fall into it, yet does it not
thereby seem to be the more empty or more full. This is the fifth [of such
qualities].
'Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This
is the sixth [of such qualities].
'Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds;
among which are these gems--that is to say, the pearl, the diamond, the catseye,
the chank, rock, coral, silver, gold, the ruby, and the cornelian 1. This is the
seventh [of such qualities].
'Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings,
among which are these--that is to say, the Timi, the Timiṅgala, the
Timitimiṅgala, the Asuras, the Nâgas, and the Gandhabbas. There are in the great
ocean creatures so constituted that they stretch from one to five hundred
leagues 2. This is the eighth [of such qualities].
4. 'And just in the same way, O Bhikkhus, there are in this doctrine and
discipline eight marvellous and wonderful qualities, by the constant perception
p. 303
of which the Bhikkhus take delight in this doctrine and discipline. What are the
eight?
'Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on
slope, hollow succeeding hollow, and the fall is not precipitately abrupt just
so, O Bhikkhus, in this doctrine and discipline is the training a gradual one,
work following on work, and step succeeding step; and there is no sudden
attainment to the insight (of Arahatship) 1. This is the first [of such
qualities].
Just, O Bhikkhus, as the great ocean remains of the same nature, and passes not
beyond the shore--just so, O Bhikkhus, is the body of precepts which I have
established for those who are hearers of my word, and which they, their lives
long, do not pass beyond. This is the second [of such qualities].
Just, O Bhikkhus, as the great ocean will not brook association with a dead
corpse; but whatsoever dead corpse there be in the sea that will it--and
quickly--draw to the shore, and cast it out upon the dry land just so, O
Bhikkhus, if there be any individual evil in conduct, wicked in character, of
impure and doubtful behaviour, not a Samana though he have taken the vows of
one, not a religious student though he have taken the vows of one, foul within,
full of cravings, a worthless creature; with him will the Samgha brook no
association, but quickly, on its meeting together, will it cast him out. And
what though that man should himself be seated in the midst of the
Bhikkhu-samgha, verily, both is he afar off from the Samgha,
p. 304
and the Samgha from him. This is the third (of such qualities].
'Just, O Bhikkhus, as the great rivers--that is to say, the Gaṅgâ, the Yamunâ,
the Akiravatî, the Sarabhû, and the Mahî--when they have fallen into the great
ocean, renounce their name and lineage and are thenceforth reckoned as the great
ocean just so, O Bhikkhus, do these four castes--the Khattiyas, the Brahmans,
the Vessas, and the Suddas--when they have gone forth from the world under the
doctrine and discipline proclaimed by the Tathâgata, renounce their names and
lineage, and enter into the number of the Sakyaputtiya Samanas. This is the
fourth [of such qualities].
'Just, O Bhikkhus, as though all the streams in the world flow on till they
reach the great ocean, and all the waters of the sky fall into it, yet does it
not seem thereby to be either more empty or more full just so, O Bhikkhus,
though many Bhikkhus pass entirely away in that kind of passing away which
leaves not a trace behind, yet does not [the Samgha] thereby seem to be either
more empty or more full. This is the fifth [of such qualities].
'Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt just
so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour
of emancipation. This is the sixth [of such qualities].
'Just, O Bhikkhus, as the great ocean is full of gems, of gems of various
kinds--that is to say, the pearl, the diamond, the catseye, the chank, rock,
coral, silver, gold, the ruby, and the cornelian--just so, O Bhikkhus, is this
doctrine and discipline full of gems, of gems of various kinds, among which are
p. 305
these gems,--that is to say, the four Earnest Meditations, the fourfold Great
Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses,
the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of
such qualities].
'Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings,
among which are the Timi, the Timiṅgala, the Timitimiṅgala, the Asuras, the
Nâgas. and the Gandhabbas; just as there are in the great ocean creatures so
constituted that they stretch from one to five hundred leagues--just so, O
Bhikkhus, is this doctrine and discipline the resort of mighty beings, among
whom are he who has entered the First Path (the converted man, the Sotâpanno)
and he who has realised the fruit thereof, he who has entered the Second Path
(the Sakadâgâmin) and he who has realised the fruit thereof, he who has entered
the Third Path (the Anâgâmin) and he who has realised the fruit thereof, the
Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of
such qualities].
'These, O Bhikkhus, are the eight marvellous and wonderful qualities in this
doctrine and discipline by the constant perception of which the Bhikkhus take
delight therein.'
And the Blessed One, on perceiving that matter, gave forth at that time this
ecstatic utterance:
'The rain falls heavily on that which is covered, not upon that which is
revealed.
'Reveal, therefore, what thou hast concealed, and the rain shall touch thee not
1.'
Footnotes
299:1 Nandimukhiyâ rattiyâ ti arunadhata-kâle pîti-mukhâ viya ratti khâyati ten’
âha nandimukhiyâ ti (B.). See also our note on this at Mahâvagga VIII, 13, 1.
299:2 That is, there is some one present who is disqualified by some p. 300
fault from taking part in the proceedings, which would therefore be invalid.
300:1 Samkassara. See the passages quoted by Dr. Morris in the introduction to
his edition of the Aṅguttara (pp. viii, ix), though we cannot accept his
conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in
Rockhill's 'Udâna-varga,' p. 49, from which we might expect some help, throws no
light on the exact meaning of the word, the translator contenting himself with
an ambiguous phrase.
300:2 Samvâso. See Mahâvagga I, 79, 2, and Kullavagga.
300:3 On these expressions, see the notes above, V, 14, 3, in accordance with
which we should read here, in the text sûki, for suki.
301:1 Na âyataken’ eva. See Kullavagga V, 3, 1, and V, 27, 2.
301:2 Paragraph 1 is here, and in the succeeding paragraphs, repeated in full.
301:3 Thita-dhammo, 'has characteristics which are stable.'
301:4 For ussâreti read ussâdeti. See our note on VI, 11, 3.
302:1 On these gems, compare Rh. D.'s note on the Mahâ-sudassana Sutta I, 4, in
'Buddhist Suttas from the Pâli,' pp. 249, 250.
302:2 On this belief, compare above, VII, 2, 2. of land creatures, where the
same term, attabhâva, is used.
303:1 Aññâ-pativedho. On the use of aññâ, standing alone, in this sense, see the
note above on Mahâvagga V, I, 19.
305:1 This enigmatical saying amounts apparently to this: 'As a usual thing, no
doubt, the rain falls not on that which is covered p. 306 with a roof; but in
morals it is precisely where there is already a fault concealed, unconfessed,
that new faults rain in upon him who adds deceit to his fault.' Buddhaghosa
says, Khannam ativassatîti âpattim âpaggitvâ patikkhâdento aññam navam âpattim
âpaggatîti idam etam sandhâya vuttam. Vivatam nâtivassatîti âpattim âpaggitvâ
vivaranto aññam n’ âpaggatîti idam etam sandhâya vuttam.
Showing posts with label vinaya pitaka. Show all posts
Showing posts with label vinaya pitaka. Show all posts
Sunday, March 27, 2011
Cullavagga - Eighth Khandhaka: Chapter 8
1. Now at that time the Khabbaggiya Bhikkhus, on being hindered by the senior
Bhikkhus in (their use of) the hot bath-room, out of spite piled up a quantity
of sticks (in the fireplace), set fire to them, closed up the doorway, and sat
down in the door-way. The Bhikkhus, scorched by the heat, and not being allowed
a way out, fell down in a faint.
The sober Bhikkhus murmured, etc. . . . . told the Blessed One, etc. . . . . He
said to the Bhikkhus,
p. 297
[paragraph continues] 'No one, O Bhikkhus, is to [do so]. Whosoever does, shall
be guilty of a dukkata.
2. 'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in
respect of the hot bath-room 1, according to which they ought to behave
themselves therein.
'Whosoever first enters the bath-room, if ashes have accumulated (in the
fireplace) should throw the ashes out. If the hot bath-room, or its prepared
flooring, or the cell, or the ante-chamber of the bath, or the cooling-room, or
the hall are dirty, they should be swept. The chunam should be pounded, the clay
moistened with water, and water poured into the water jar.
'When entering the hot bath-room, the face should be smeared over with clay, and
the person well covered up in front and behind before entering. A seat is not to
be taken so as to hustle the senior Bhikkhus, and junior Bhikkhus are not to be
ousted from their seats. If possible, shampooing is to be performed for the
senior Bhikkhus in the hot bath-room.
'When leaving the hot bath-room, the chair (that has been used to sit on before
the fire) should be carried off, and the person well covered up before and
behind before leaving. If possible, shampooing is to be performed for the senior
Bhikkhus in the water also.
'A bath is not to be taken in front of the senior Bhikkhus, nor above them. One
who has bathed
p. 298
and is getting up out (of the water) is to make ay for one who is getting down
into the water.
'Whoso comes last out of the hot bath-room is to wash it, if it be dirty; to
wash the vessel in which the clay is kept, to put the chairs used in the hot
bath-room in order, to extinguish the fire, to close up the doorway, and then
come out.
'This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in
respect of the hot bath-room, according to which they are to behave themselves
therein.'
=====================
9 and 10.
[These chapters deal with the manner of using the privies, and other sanitary
arrangements described in V, 35, where see our note.]
=====================
11, 12, 13, and 14.
[These chapters simply repeat, word for word, Mahâvagga I, 25, 14-24; I, 26,
1-11; I, 32, 3; and I, 33 respectively.]
=====================
Here ends the Eighth Khandhaka, containing the Rules for Conduct.
Footnotes
297:1 Gantâghara, not simply bath-room, but room in which hot or steam baths
were taken. Most of the following expressions occur in Mahâvagga I, 25, 12, or
above at V, 14, 3.
Bhikkhus in (their use of) the hot bath-room, out of spite piled up a quantity
of sticks (in the fireplace), set fire to them, closed up the doorway, and sat
down in the door-way. The Bhikkhus, scorched by the heat, and not being allowed
a way out, fell down in a faint.
The sober Bhikkhus murmured, etc. . . . . told the Blessed One, etc. . . . . He
said to the Bhikkhus,
p. 297
[paragraph continues] 'No one, O Bhikkhus, is to [do so]. Whosoever does, shall
be guilty of a dukkata.
2. 'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in
respect of the hot bath-room 1, according to which they ought to behave
themselves therein.
'Whosoever first enters the bath-room, if ashes have accumulated (in the
fireplace) should throw the ashes out. If the hot bath-room, or its prepared
flooring, or the cell, or the ante-chamber of the bath, or the cooling-room, or
the hall are dirty, they should be swept. The chunam should be pounded, the clay
moistened with water, and water poured into the water jar.
'When entering the hot bath-room, the face should be smeared over with clay, and
the person well covered up in front and behind before entering. A seat is not to
be taken so as to hustle the senior Bhikkhus, and junior Bhikkhus are not to be
ousted from their seats. If possible, shampooing is to be performed for the
senior Bhikkhus in the hot bath-room.
'When leaving the hot bath-room, the chair (that has been used to sit on before
the fire) should be carried off, and the person well covered up before and
behind before leaving. If possible, shampooing is to be performed for the senior
Bhikkhus in the water also.
'A bath is not to be taken in front of the senior Bhikkhus, nor above them. One
who has bathed
p. 298
and is getting up out (of the water) is to make ay for one who is getting down
into the water.
'Whoso comes last out of the hot bath-room is to wash it, if it be dirty; to
wash the vessel in which the clay is kept, to put the chairs used in the hot
bath-room in order, to extinguish the fire, to close up the doorway, and then
come out.
'This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in
respect of the hot bath-room, according to which they are to behave themselves
therein.'
=====================
9 and 10.
[These chapters deal with the manner of using the privies, and other sanitary
arrangements described in V, 35, where see our note.]
=====================
11, 12, 13, and 14.
[These chapters simply repeat, word for word, Mahâvagga I, 25, 14-24; I, 26,
1-11; I, 32, 3; and I, 33 respectively.]
=====================
Here ends the Eighth Khandhaka, containing the Rules for Conduct.
Footnotes
297:1 Gantâghara, not simply bath-room, but room in which hot or steam baths
were taken. Most of the following expressions occur in Mahâvagga I, 25, 12, or
above at V, 14, 3.
Cullavagga - Eighth Khandhaka: Chapter 7
1. Now at that time a number of Bhikkhus carried on robe-making in the open air.
The Khabbaggiya Bhikkhus beat their bedding to get
p. 295
the dust out in the open space 1 to windward of them, and covered the Bhikkhus
(who were at work) with dust.
The moderate Bhikkhus murmured, etc. . . . . told the Blessed One, etc. . . . .
and he said to the Bhikkhus:
'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus in
respect of lodging-places, according to which they are to behave themselves in
respect thereof.
2. 'In whatever Vihâra he is staying, if that Vihâra is dirty, he should, if he
can, make it clean. When cleaning the Vihâra, he should first take out his bowl
and his robe and the mat used for sitting upon, and the bolster and . pillows,
and put them down on one side. Taking the bed-frame down (from its stand), he
should carry it out [and so on as in VIII, 1, 2, down to the end] 2.
'He should not beat the bedding to get the dust out close to the Bhikkhus, or to
the Vihâra, or to the drinking-water, or to the water for washing, or in the
open space (in front of the Vihâra) to wind-ward of it or the Bhikkhus, but to
leeward.
p. 296
3. 'The floor coverings should be dried in the sun [and so on as in VIII I, 4,
and 5, to the end, reading "in the place where it stood (or lay)" for "in the
place to which it belongs"].
4. 'If he is dwelling in the same Vihâra with an older (Bhikkhu), no recitation
should be given, nor examination held, nor exhortation made, nor Dhamma spoken 1
(to a pupil), without leave being asked of the senior. Nor should a lamp be
lighted or extinguished, nor the lattices opened or closed, without his leave.
'If he is walking up and down on the same Kaṅkama with an older (Bhikkhu), then
he should turn back at the spot where his senior turns back; and he should not
touch his senior even with the corner of his robe.
'This, O Bhikkhus, is the rule of conduct, that I lay down for the Bhikkhus in
respect of lodging-places, according to which they are to behave themselves
therein.'
Footnotes
295:1 Aṅgana. This is not 'courtyard,' as Childers renders it, but a part of the
Ârâma, immediately in front of the hut or Vihâra, which is kept as an, open
space, and daily swept. The Sinhalese name for it is midula; there those who
sleep in the hut spend the greater part of the day, and not even grass is
allowed to grow upon it. The term is a very common one, and its meaning is not
doubtful. Compare the Gâtaka book, I, 124, 151, 421; II, 249, 250, 345.
Ekaṅganam bhavati, at ibid. I, 53, 12, is to become one open space, as ekaṅganam
karoti at II, 357, is to clear a forest, and turn it into an open space.
295:2 The order is slightly different, but all the details are the same. The
only addition is that in speaking of taking out the floor covetings, he is
directed to notice where they lay.
296:1 All the preceding expressions have occurred at Mahâvagga I, 26, 1; see
also 32, 1, and 38, 6.
The Khabbaggiya Bhikkhus beat their bedding to get
p. 295
the dust out in the open space 1 to windward of them, and covered the Bhikkhus
(who were at work) with dust.
The moderate Bhikkhus murmured, etc. . . . . told the Blessed One, etc. . . . .
and he said to the Bhikkhus:
'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus in
respect of lodging-places, according to which they are to behave themselves in
respect thereof.
2. 'In whatever Vihâra he is staying, if that Vihâra is dirty, he should, if he
can, make it clean. When cleaning the Vihâra, he should first take out his bowl
and his robe and the mat used for sitting upon, and the bolster and . pillows,
and put them down on one side. Taking the bed-frame down (from its stand), he
should carry it out [and so on as in VIII, 1, 2, down to the end] 2.
'He should not beat the bedding to get the dust out close to the Bhikkhus, or to
the Vihâra, or to the drinking-water, or to the water for washing, or in the
open space (in front of the Vihâra) to wind-ward of it or the Bhikkhus, but to
leeward.
p. 296
3. 'The floor coverings should be dried in the sun [and so on as in VIII I, 4,
and 5, to the end, reading "in the place where it stood (or lay)" for "in the
place to which it belongs"].
4. 'If he is dwelling in the same Vihâra with an older (Bhikkhu), no recitation
should be given, nor examination held, nor exhortation made, nor Dhamma spoken 1
(to a pupil), without leave being asked of the senior. Nor should a lamp be
lighted or extinguished, nor the lattices opened or closed, without his leave.
'If he is walking up and down on the same Kaṅkama with an older (Bhikkhu), then
he should turn back at the spot where his senior turns back; and he should not
touch his senior even with the corner of his robe.
'This, O Bhikkhus, is the rule of conduct, that I lay down for the Bhikkhus in
respect of lodging-places, according to which they are to behave themselves
therein.'
Footnotes
295:1 Aṅgana. This is not 'courtyard,' as Childers renders it, but a part of the
Ârâma, immediately in front of the hut or Vihâra, which is kept as an, open
space, and daily swept. The Sinhalese name for it is midula; there those who
sleep in the hut spend the greater part of the day, and not even grass is
allowed to grow upon it. The term is a very common one, and its meaning is not
doubtful. Compare the Gâtaka book, I, 124, 151, 421; II, 249, 250, 345.
Ekaṅganam bhavati, at ibid. I, 53, 12, is to become one open space, as ekaṅganam
karoti at II, 357, is to clear a forest, and turn it into an open space.
295:2 The order is slightly different, but all the details are the same. The
only addition is that in speaking of taking out the floor covetings, he is
directed to notice where they lay.
296:1 All the preceding expressions have occurred at Mahâvagga I, 26, 1; see
also 32, 1, and 38, 6.
Cullavagga - Eighth Khandhaka: Chapter 6
1: Now at that time a number of Bhikkhus dwelt in the woods; and they provided
neither drinking-water, nor water for washing, nor fire, nor drill sticks nor
tinder (for starting a fire) 2; nor did they know the stations of the
constellations, nor the divisions of the (ten) 'directions' (of the sky).
Thieves went there and said to the Bhikkhus, 'Have you, Sirs, got
drinking-water?'
p. 293
'No, friends, we have not.'
'Have you, Sirs, got water for washing?'
'No, friends, we have not.'
'Have you, Sirs, got fire?'
'No, friends, we have not.'
'Have you, Sirs, got sticks and tinder for producing fire?'
'No, friends, we have not.'
'With what (constellation is the moon now in) conjunction?'
'That, friends, we do not know.'
'Which direction is this?'
'That, friends, we do not know.'
[On hearing these answers] 1, the thieves said, 'These are thieves. These men
are no Bhikkhus.' And they beat them, and went away.
The Bhikkhus told this matter to the Bhikkhus. The Bhikkhus told it to the
Blessed One. Then the Blessed One, on that occasion and in that connection,
after delivering a religious discourse, said to the Bhikkhus
'Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus dwelling
in the woods, according to which they are to behave themselves therein.
2. 'A Bhikkhu, O Bhikkhus, who is dwelling in the woods, should rise betimes,
place his bowl in the bag 2, hang it over his shoulder, arrange, his upper robe
over his back (over both shoulders) 3, get on
p. 294
his sandals, put the utensils of wood and earthenware in order, close the
doorway and lattice, and then leave his lodging-place.
'When he perceives that he is about to enter a village, he should take off his
sandals, turn them upside down 1, beat them to get the dust out, put them into a
bag, hang it over his shoulder, put on his waistcloth [and so on as laid down
for a Bhikkhu entering the village for alms above, VIII, 5, 2, paragraph 1, to
the end].
3. 'On leaving a village he should put the bowl into its bag, hang it over his
shoulder, roll his robes up, put them on his head 2, get on his sandals, and
then go.
'A Bhikkhu living in the woods, O Bhikkhus, should keep drinking-water, and
water for washing, and fire, and drill sticks and tinder, and walking staves
ready. He should learn the stations (of the moon) in the constellations, either
in the whole or in part, and he should know the directions of the sky.
'This, O Bhikkhus, is the rule of conduct that I lay. down for Bhikkhus dwelling
in the woods, according to which they should behave themselves therein.'
Footnotes
292:2 Arani-sahitam, on which Buddhaghosa merely says arani-sahite sati aggim
kâtum pi vattati. In the Gâtaka Commentary (I, 212, ed. Fausböll) we have the
phrase arani-sahitam nîharitvâ aggim karonti. At p. 34 of the Assalâyana Sutta
(ed. Pischel) we hear of there being an upper and lower stick to the arani; and
at p. 53 of the Milinda Pañha (ed. Trenckner) we find the same upper and lower
sticks, the thong by which to turn the latter, and the piece of rag for tinder
mentioned as the constituent parts of this ancient means of producing fire. The
expression in the text is probably a collective term for the whole of these.
293:1 They are all repeated in the text.
293:2 Thavikâ. This is possibly one of the bags referred to in the permission
granted by Mahâvagga VIII, 20, but it was only to be used when the bowl had to
be carried a long distance, and not when passing through a village. (See the
beginning of the next section.)
293:3 Kîvaram khandhe katvâ: either in contradistinction to p. 294 ekamsam
kîvaram katvâ (on which question there is a great division among modern
Buddhists. Compare Rh. D.'s note on the Mahâ-parinibbâna Sutta VI, 47), or
possibly 'put it in a roll on his back.'
294:1 On this expression, see above, VIII, 1, 2.
294:2 See Mahâvagga VIII, 13, 1.
neither drinking-water, nor water for washing, nor fire, nor drill sticks nor
tinder (for starting a fire) 2; nor did they know the stations of the
constellations, nor the divisions of the (ten) 'directions' (of the sky).
Thieves went there and said to the Bhikkhus, 'Have you, Sirs, got
drinking-water?'
p. 293
'No, friends, we have not.'
'Have you, Sirs, got water for washing?'
'No, friends, we have not.'
'Have you, Sirs, got fire?'
'No, friends, we have not.'
'Have you, Sirs, got sticks and tinder for producing fire?'
'No, friends, we have not.'
'With what (constellation is the moon now in) conjunction?'
'That, friends, we do not know.'
'Which direction is this?'
'That, friends, we do not know.'
[On hearing these answers] 1, the thieves said, 'These are thieves. These men
are no Bhikkhus.' And they beat them, and went away.
The Bhikkhus told this matter to the Bhikkhus. The Bhikkhus told it to the
Blessed One. Then the Blessed One, on that occasion and in that connection,
after delivering a religious discourse, said to the Bhikkhus
'Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus dwelling
in the woods, according to which they are to behave themselves therein.
2. 'A Bhikkhu, O Bhikkhus, who is dwelling in the woods, should rise betimes,
place his bowl in the bag 2, hang it over his shoulder, arrange, his upper robe
over his back (over both shoulders) 3, get on
p. 294
his sandals, put the utensils of wood and earthenware in order, close the
doorway and lattice, and then leave his lodging-place.
'When he perceives that he is about to enter a village, he should take off his
sandals, turn them upside down 1, beat them to get the dust out, put them into a
bag, hang it over his shoulder, put on his waistcloth [and so on as laid down
for a Bhikkhu entering the village for alms above, VIII, 5, 2, paragraph 1, to
the end].
3. 'On leaving a village he should put the bowl into its bag, hang it over his
shoulder, roll his robes up, put them on his head 2, get on his sandals, and
then go.
'A Bhikkhu living in the woods, O Bhikkhus, should keep drinking-water, and
water for washing, and fire, and drill sticks and tinder, and walking staves
ready. He should learn the stations (of the moon) in the constellations, either
in the whole or in part, and he should know the directions of the sky.
'This, O Bhikkhus, is the rule of conduct that I lay. down for Bhikkhus dwelling
in the woods, according to which they should behave themselves therein.'
Footnotes
292:2 Arani-sahitam, on which Buddhaghosa merely says arani-sahite sati aggim
kâtum pi vattati. In the Gâtaka Commentary (I, 212, ed. Fausböll) we have the
phrase arani-sahitam nîharitvâ aggim karonti. At p. 34 of the Assalâyana Sutta
(ed. Pischel) we hear of there being an upper and lower stick to the arani; and
at p. 53 of the Milinda Pañha (ed. Trenckner) we find the same upper and lower
sticks, the thong by which to turn the latter, and the piece of rag for tinder
mentioned as the constituent parts of this ancient means of producing fire. The
expression in the text is probably a collective term for the whole of these.
293:1 They are all repeated in the text.
293:2 Thavikâ. This is possibly one of the bags referred to in the permission
granted by Mahâvagga VIII, 20, but it was only to be used when the bowl had to
be carried a long distance, and not when passing through a village. (See the
beginning of the next section.)
293:3 Kîvaram khandhe katvâ: either in contradistinction to p. 294 ekamsam
kîvaram katvâ (on which question there is a great division among modern
Buddhists. Compare Rh. D.'s note on the Mahâ-parinibbâna Sutta VI, 47), or
possibly 'put it in a roll on his back.'
294:1 On this expression, see above, VIII, 1, 2.
294:2 See Mahâvagga VIII, 13, 1.
Cullavagga - Eighth Khandhaka: Chapter 5
1. Now at that time Bhikkhus who were going on their rounds for alms did so with
their under garments or their robes improperly put on, and not decently attired,
and they entered dwellings without deliberation, and left them without
deliberation, and they entered dwellings roughly, and left them roughly, and
they stood at too great a distance or too near, and they stood too long or
turned back too soon.
And a certain Bhikkhu, on his round for alms, entered a dwelling without
noticing where he was going to, and taking (a doorway) for a house-door he
passed into an inner chamber. A woman was lying asleep naked on her back in that
chamber; and when the Bhikkhu saw her he went out again, perceiving that that
was no house-door, but a chamber. Now the husband of that woman, seeing his wife
in that position in the chamber, thought: 'My wife has been defiled by that
Bhikkhu.' And he seized him, and beat him.
p. 290
But the woman, being woke up by the noise, said to the man, 'Why, Sir, are you
beating this Bhikkhu?'
'You have been defiled by this Bhikkhu.'
'Not so, Sir. This Bhikkhu has done nothing' (said she), and had the Bhikkhu set
free.
Then the Bhikkhu, on going to the Ârâma, told the matter to the Bhikkhus . . .
murmured . . . . told the Blessed One . . . . he said to the Bhikkhus:
'Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus going
their rounds for alms, which they are to observe therein.
2. 'A Bhikkhu, O Bhikkhus, who intends to go his round for alms, should put on
his waistcloth (&c., as in chapter 4, § 3, sentences 1 and 3, down to the end).
'When he enters a dwelling, he should take notice (where he goes, saying to
himself), "By this way will I go in, and by this way will I come out." He should
not go in, nor come out, roughly. He should not stand too far off, nor too near,
nor too long; and he should not turn back too easily.
'As he stands still he should notice where (the people in the house) seem
willing or not willing to give (him food). If she lays aside her work, or rises
from her seat, or wipes a spoon, or wipes or puts ready a dish, he should stand
still, perceiving that she seems willing to give.
'When food is being given to him, he should lift up his robe (Samghâti) with his
left hand so as to disclose his bowl 1, take the bowl in both his hands,
p. 291
and receive the food into it. And he should not look into the face of the woman
who is giving the food.
'He should take notice whether she seems willing or not to give curry. If she
wipes a spoon, or wipes or puts aside a dish, he should stand still, perceiving
that she seems willing to give.
'After the food has been given, he should cover up the bowl with his robe, and
turn back slowly and carefully. He should pass through the houses (on his way
back) properly clad . . . . (&c., as in § 3, sentence 3, down to the end).
13. 'He who comes back first from the village, from his round for alms, should
make seats ready, and place the water and footstools and towels ready there for
washing feet, and clean the waste-tub 2 and put it ready, and put ready water to
drink and water for washing.
'He who comes back last from the village, from his round for alms, may eat if
there be any food left (from the meal of the other Bhikkhus), if he desires to
do so. If he does not desire to do so, he should throw away the leavings on the
(ground at a place) which is free from grass, or pour. them away into water. in
which there are no living things. He should put away the water, footstools, and
towels used for washing feet, clean the waste-tub and put it away, put away the
drinking-water and the water
p. 292
for washing, and sweep the room where the meal was eaten.
'Whosoever sees a pot for drinking-water or for washing-water, or a chamber
utensil empty and void, should put it in its proper place. If he is not able to
do so single-handed, he should call some one else, and they should put it away
with their united effort, and silence should not be broken on that account 1.
'This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going
their rounds for alms, which they are to observe therein.
Footnotes
290:1 The bowl is always carried by the left hand under the robe. On panâmeti,
see the note at V, 9, 5.
291:1 The following section is, word for word, parallel to Mahâvagga IV, I, 2-4.
291:2 Avakkâra-pâtî. We have had patiggaha used just above (VIII, 4, 4) in a
very similar sense and connection. The present word occurs also at Mahâvagga IV,
I, 2.
292:1 Vâkam bhindati. To break silence by speaking. See Mahâvagga IV, 1, 3,
where it makes good sense.
their under garments or their robes improperly put on, and not decently attired,
and they entered dwellings without deliberation, and left them without
deliberation, and they entered dwellings roughly, and left them roughly, and
they stood at too great a distance or too near, and they stood too long or
turned back too soon.
And a certain Bhikkhu, on his round for alms, entered a dwelling without
noticing where he was going to, and taking (a doorway) for a house-door he
passed into an inner chamber. A woman was lying asleep naked on her back in that
chamber; and when the Bhikkhu saw her he went out again, perceiving that that
was no house-door, but a chamber. Now the husband of that woman, seeing his wife
in that position in the chamber, thought: 'My wife has been defiled by that
Bhikkhu.' And he seized him, and beat him.
p. 290
But the woman, being woke up by the noise, said to the man, 'Why, Sir, are you
beating this Bhikkhu?'
'You have been defiled by this Bhikkhu.'
'Not so, Sir. This Bhikkhu has done nothing' (said she), and had the Bhikkhu set
free.
Then the Bhikkhu, on going to the Ârâma, told the matter to the Bhikkhus . . .
murmured . . . . told the Blessed One . . . . he said to the Bhikkhus:
'Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus going
their rounds for alms, which they are to observe therein.
2. 'A Bhikkhu, O Bhikkhus, who intends to go his round for alms, should put on
his waistcloth (&c., as in chapter 4, § 3, sentences 1 and 3, down to the end).
'When he enters a dwelling, he should take notice (where he goes, saying to
himself), "By this way will I go in, and by this way will I come out." He should
not go in, nor come out, roughly. He should not stand too far off, nor too near,
nor too long; and he should not turn back too easily.
'As he stands still he should notice where (the people in the house) seem
willing or not willing to give (him food). If she lays aside her work, or rises
from her seat, or wipes a spoon, or wipes or puts ready a dish, he should stand
still, perceiving that she seems willing to give.
'When food is being given to him, he should lift up his robe (Samghâti) with his
left hand so as to disclose his bowl 1, take the bowl in both his hands,
p. 291
and receive the food into it. And he should not look into the face of the woman
who is giving the food.
'He should take notice whether she seems willing or not to give curry. If she
wipes a spoon, or wipes or puts aside a dish, he should stand still, perceiving
that she seems willing to give.
'After the food has been given, he should cover up the bowl with his robe, and
turn back slowly and carefully. He should pass through the houses (on his way
back) properly clad . . . . (&c., as in § 3, sentence 3, down to the end).
13. 'He who comes back first from the village, from his round for alms, should
make seats ready, and place the water and footstools and towels ready there for
washing feet, and clean the waste-tub 2 and put it ready, and put ready water to
drink and water for washing.
'He who comes back last from the village, from his round for alms, may eat if
there be any food left (from the meal of the other Bhikkhus), if he desires to
do so. If he does not desire to do so, he should throw away the leavings on the
(ground at a place) which is free from grass, or pour. them away into water. in
which there are no living things. He should put away the water, footstools, and
towels used for washing feet, clean the waste-tub and put it away, put away the
drinking-water and the water
p. 292
for washing, and sweep the room where the meal was eaten.
'Whosoever sees a pot for drinking-water or for washing-water, or a chamber
utensil empty and void, should put it in its proper place. If he is not able to
do so single-handed, he should call some one else, and they should put it away
with their united effort, and silence should not be broken on that account 1.
'This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going
their rounds for alms, which they are to observe therein.
Footnotes
290:1 The bowl is always carried by the left hand under the robe. On panâmeti,
see the note at V, 9, 5.
291:1 The following section is, word for word, parallel to Mahâvagga IV, I, 2-4.
291:2 Avakkâra-pâtî. We have had patiggaha used just above (VIII, 4, 4) in a
very similar sense and connection. The present word occurs also at Mahâvagga IV,
I, 2.
292:1 Vâkam bhindati. To break silence by speaking. See Mahâvagga IV, 1, 3,
where it makes good sense.
Cullavagga - Eighth Khandhaka: Chapter 4
1. Now at that time the Bhikkhus did not give thanks in the place where a meal
was served. People murmured, etc.; the Bhikkhus heard, etc.; the Blessed One on
that occasion, etc. 1 said to the Bhikkhus:
'I allow, O Bhikkhus, the giving of thanks.'
Then the Bhikkhus thought, 'By whom should the thanks be given?'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place
where a meal is served.'
Now at that time (the turn to provide) the Samgha with a meal had fallen to a
certain company 2; and the venerable Sâriputta was the senior (Bhikkhu in that)
Samgha. The Bhikkhus, thinking, 'The Blessed One has permitted the senior
Bhikkhu to return thanks in the place where a meal is served,' went away,
leaving the venerable Sâriputta alone. And the venerable Sâriputta gave thanks
to those people, and then came away alone.
The Blessed One saw the venerable Sâriputta coming from the distance; and on
seeing him, he said to him: 'Did the meal, then, Sâriputta, pass off well 3?'
p. 285
'The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.'
Then the Blessed One, in that connection, having delivered a religious
discourse, said to them:
'I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to
the seniors, to wait.'
Now at that time a certain elder waited in the dining hall, though he wanted to
retire, and through holding himself back, he fainted and fell.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, if necessity should arise, to leave the hall after
informing the Bhikkhu sitting immediately next 1 (to the one who wants to go).'
2. Now at that time the Khabbaggiya Bhikkhus went to the place where a meal was
to be served with their under-garments or their robes improperly put on, and not
decently attired; and turning aside 2, they pushed on in front of the senior
Bhikkhus; and they encroached on (the space intended for) the senior Bhikkhus 3
when taking their seats, and they compelled the junior Bhikkhus to give up their
seats to them; and spreading out their upper robes
p. 286
[paragraph continues] (as mats) 1 they took their seats in the space between the
houses 2.
The moderate Bhikkhus murmured, &c. . . . told the Blessed One, &c. . . . he
said to the Bhikkhus:
'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a
meal, which they are to observe thereat.
33. 'When time has been called in the Ârâma, a Bhikkhu should put on his
waistcloth so as to cover himself all round from above the navel to below the
knees, tie his belt round his waist, fold 4 his upper robes and put them on,
fasten the block on 5, wash (his hands), take his alms-bowl, and then slowly and
carefully proceed to the village. He is not to turn aside (from the direct
route) and push on in front of senior Bhikkhus 6. He is to go amidst the houses
properly clad, with (his limbs) under control, with downcast eye, with (his
robes) not tucked up, not laughing, or speaking loudly, not swaying his body or
his arms or his head about, not with his arms akimbo, or his robe pulled over
his head, and without walking on his heels. And he is co take his
p. 287
seat amidst the houses properly clad (&c., all as before, down to) not with his
arms akimbo, or his robes pulled over his head, and without lolling, and without
encroaching on (the space intended for) the senior Bhikkhus, or ejecting the
junior Bhikkhus from the seats, or spreading his upper robe out (as a mat).
4. 'When the water is being given out (before the meal), he is to hold his bowl
with both hands, receive the water (in it), lower the bowl carefully down to the
ground so as to avoid scratching the floor, and then wash it. If there be (a
person there) whose duty it is to take away the water (which has been so used),
(the Bhikkhu) should lower (his bowl on to the ground) and pour the water into
the waste tub 1 without splashing the person in question, nor the Bhikkhus near,
nor (his own) robes. If there be no such person, he should lower his bowl on to
the earth and pour the water away, without splashing the Bhikkhus near or (his
own) robes.
'When the boiled rice is being given out, he should hold his bowl with both
hands, and receive the rice in it. Room should be left for the curry. If there
is ghee, or oil, or delicacies 2, the senior Bhikkhu should say: "Get an equal
quantity for all." The alms (given) are to be accepted with mind alert, paying
attention to the bowl, with equal curry, and equally heaped up 3. And the senior
p. 288
[paragraph continues] Bhikkhu is not to begin to eat until the boiled rice has
been served out to all.
15. 'The alms given are to be eaten with mind alert, paying attention to the
bowl, with equal curry, and equally heaped up; without pressing down from the
top; without covering up the curry or the condiment with the rice, desiring to
make it nicer; and without asking for either rice or curry for the Bhikkhu's own
particular use, unless he be sick. Others' bowls are not to be looked at with
envious thoughts. The food is not to be rolled up (by the fingers) into balls
that are too large, but into round mouthfuls. The door of the mouth is not to be
opened till the ball is brought close to it. When eating, the whole hand is not
to be put into the mouth. He is not to talk with his mouth full, nor to toss the
food into his mouth as he eats, nor to nibble at the balls of food, nor to stuff
his cheeks out as he eats, nor to shake (particles of food off) his hands, nor
to scatter lumps of rice about, nor to put out his tongue, nor to smack his
lips, nor to make a hissing sound as he eats, nor to lick his fingers, or his
bowl, or his lips. And the jar containing drinking-water is not to be taken hold
of with hands soiled with food.
6. 'The senior Bhikkhu is not to accept water (to rinse out his bowl with) until
all Bhikkhus have finished eating. When water is being given out (after the meal
. . . . &c., as in the first paragraph of § 4, down to the end). The water that
has been used for washing the bowl is not to be thrown with the rinsings in it
into the inner court 2.
p. 289
'In returning, the junior Bhikkhus are to go back first, and the senior Bhikkhus
after them. Each Bhikkhu is to pass amidst the houses properly clad . . . .
(&c., as above, § 3, down to) without walking on his heels.
'This, O Bhikkhus, is the rule of conduct that I establish for Bhikkhus at a
meal, which they are to observe thereat.'
________________________
Here ends the First Portion for Recitation.
Footnotes
284:1 For the passages here implied, see I, 1, 2, 3.
284:2 Aññatarassa pûgassa. This sentence has already occurred at V, 5, 2.
284:3 On this use of iddho, compare ovâdo iddho in the Bhikkhunî-vibhaṅga,
Pâkittiya LVI.
285:1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1.
Ânantarikam in the text (with long â) is a misprint.
285:2 Vokkamma, which is not, as Childers supposes, equal to okkamma with
euphonic v, but to vyavakramya or vyutkramya.
285:3 Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but
in the sense in which it is used in the 16th and 43rd Pâkittiyas, in both which
passages it is explained by the Old Commentary by anupavisitvâ. This clause and
the next occur also at Mahâvagga I, 25, 13.
286:1 Samghâtim ottharitvâ. This use of the Samghâti is referred to at Gâtaka I,
212, and above, I, 13, 2.
286:2 Antaraghare. See Sekhiyas 3-26, repeated in the next section. It is
perhaps doubtful whether this word may not mean here. (as in Sekhiya 27--below,
§ 6) the inner courtyard of a house which is surrounded by buildings; but we
follow the interpretation we have adopted, loc. cit.
286:3 The following section repeats the Sekhiyas, Nos. 3-26, where see further
notes. Much of it recurs below in VIII, 5, 2.
286:4 Sagunam katvâ. Compare Mahâvagga I, 25, 9.
286:5 Ganthikam. See the note on V, 29, 3. It was to prevent the robe being
blown up by the wind. The word occurs again in VIII, 5, 2.
286:6 The following sentence is repeated, word for word, below, § 6.
287:1 Patiggahe. See the note on V, 10, 3. Avakkâra-pâtî, at Mahâvagga IV, 1, 2
= Kullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole
of this paragraph is repeated below, § 6.
287:2 Uttaribhaṅgam. See the note on VI, 4, I.
287:3 On the expressions in this sentence, compare the notes on Sekhiyas 27-32.
288:1 This paragraph repeats Sekhiyas 31-55, where see our notes.
288:2 This is the 57th Sekhiya.
was served. People murmured, etc.; the Bhikkhus heard, etc.; the Blessed One on
that occasion, etc. 1 said to the Bhikkhus:
'I allow, O Bhikkhus, the giving of thanks.'
Then the Bhikkhus thought, 'By whom should the thanks be given?'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place
where a meal is served.'
Now at that time (the turn to provide) the Samgha with a meal had fallen to a
certain company 2; and the venerable Sâriputta was the senior (Bhikkhu in that)
Samgha. The Bhikkhus, thinking, 'The Blessed One has permitted the senior
Bhikkhu to return thanks in the place where a meal is served,' went away,
leaving the venerable Sâriputta alone. And the venerable Sâriputta gave thanks
to those people, and then came away alone.
The Blessed One saw the venerable Sâriputta coming from the distance; and on
seeing him, he said to him: 'Did the meal, then, Sâriputta, pass off well 3?'
p. 285
'The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.'
Then the Blessed One, in that connection, having delivered a religious
discourse, said to them:
'I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to
the seniors, to wait.'
Now at that time a certain elder waited in the dining hall, though he wanted to
retire, and through holding himself back, he fainted and fell.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, if necessity should arise, to leave the hall after
informing the Bhikkhu sitting immediately next 1 (to the one who wants to go).'
2. Now at that time the Khabbaggiya Bhikkhus went to the place where a meal was
to be served with their under-garments or their robes improperly put on, and not
decently attired; and turning aside 2, they pushed on in front of the senior
Bhikkhus; and they encroached on (the space intended for) the senior Bhikkhus 3
when taking their seats, and they compelled the junior Bhikkhus to give up their
seats to them; and spreading out their upper robes
p. 286
[paragraph continues] (as mats) 1 they took their seats in the space between the
houses 2.
The moderate Bhikkhus murmured, &c. . . . told the Blessed One, &c. . . . he
said to the Bhikkhus:
'Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a
meal, which they are to observe thereat.
33. 'When time has been called in the Ârâma, a Bhikkhu should put on his
waistcloth so as to cover himself all round from above the navel to below the
knees, tie his belt round his waist, fold 4 his upper robes and put them on,
fasten the block on 5, wash (his hands), take his alms-bowl, and then slowly and
carefully proceed to the village. He is not to turn aside (from the direct
route) and push on in front of senior Bhikkhus 6. He is to go amidst the houses
properly clad, with (his limbs) under control, with downcast eye, with (his
robes) not tucked up, not laughing, or speaking loudly, not swaying his body or
his arms or his head about, not with his arms akimbo, or his robe pulled over
his head, and without walking on his heels. And he is co take his
p. 287
seat amidst the houses properly clad (&c., all as before, down to) not with his
arms akimbo, or his robes pulled over his head, and without lolling, and without
encroaching on (the space intended for) the senior Bhikkhus, or ejecting the
junior Bhikkhus from the seats, or spreading his upper robe out (as a mat).
4. 'When the water is being given out (before the meal), he is to hold his bowl
with both hands, receive the water (in it), lower the bowl carefully down to the
ground so as to avoid scratching the floor, and then wash it. If there be (a
person there) whose duty it is to take away the water (which has been so used),
(the Bhikkhu) should lower (his bowl on to the ground) and pour the water into
the waste tub 1 without splashing the person in question, nor the Bhikkhus near,
nor (his own) robes. If there be no such person, he should lower his bowl on to
the earth and pour the water away, without splashing the Bhikkhus near or (his
own) robes.
'When the boiled rice is being given out, he should hold his bowl with both
hands, and receive the rice in it. Room should be left for the curry. If there
is ghee, or oil, or delicacies 2, the senior Bhikkhu should say: "Get an equal
quantity for all." The alms (given) are to be accepted with mind alert, paying
attention to the bowl, with equal curry, and equally heaped up 3. And the senior
p. 288
[paragraph continues] Bhikkhu is not to begin to eat until the boiled rice has
been served out to all.
15. 'The alms given are to be eaten with mind alert, paying attention to the
bowl, with equal curry, and equally heaped up; without pressing down from the
top; without covering up the curry or the condiment with the rice, desiring to
make it nicer; and without asking for either rice or curry for the Bhikkhu's own
particular use, unless he be sick. Others' bowls are not to be looked at with
envious thoughts. The food is not to be rolled up (by the fingers) into balls
that are too large, but into round mouthfuls. The door of the mouth is not to be
opened till the ball is brought close to it. When eating, the whole hand is not
to be put into the mouth. He is not to talk with his mouth full, nor to toss the
food into his mouth as he eats, nor to nibble at the balls of food, nor to stuff
his cheeks out as he eats, nor to shake (particles of food off) his hands, nor
to scatter lumps of rice about, nor to put out his tongue, nor to smack his
lips, nor to make a hissing sound as he eats, nor to lick his fingers, or his
bowl, or his lips. And the jar containing drinking-water is not to be taken hold
of with hands soiled with food.
6. 'The senior Bhikkhu is not to accept water (to rinse out his bowl with) until
all Bhikkhus have finished eating. When water is being given out (after the meal
. . . . &c., as in the first paragraph of § 4, down to the end). The water that
has been used for washing the bowl is not to be thrown with the rinsings in it
into the inner court 2.
p. 289
'In returning, the junior Bhikkhus are to go back first, and the senior Bhikkhus
after them. Each Bhikkhu is to pass amidst the houses properly clad . . . .
(&c., as above, § 3, down to) without walking on his heels.
'This, O Bhikkhus, is the rule of conduct that I establish for Bhikkhus at a
meal, which they are to observe thereat.'
________________________
Here ends the First Portion for Recitation.
Footnotes
284:1 For the passages here implied, see I, 1, 2, 3.
284:2 Aññatarassa pûgassa. This sentence has already occurred at V, 5, 2.
284:3 On this use of iddho, compare ovâdo iddho in the Bhikkhunî-vibhaṅga,
Pâkittiya LVI.
285:1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1.
Ânantarikam in the text (with long â) is a misprint.
285:2 Vokkamma, which is not, as Childers supposes, equal to okkamma with
euphonic v, but to vyavakramya or vyutkramya.
285:3 Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but
in the sense in which it is used in the 16th and 43rd Pâkittiyas, in both which
passages it is explained by the Old Commentary by anupavisitvâ. This clause and
the next occur also at Mahâvagga I, 25, 13.
286:1 Samghâtim ottharitvâ. This use of the Samghâti is referred to at Gâtaka I,
212, and above, I, 13, 2.
286:2 Antaraghare. See Sekhiyas 3-26, repeated in the next section. It is
perhaps doubtful whether this word may not mean here. (as in Sekhiya 27--below,
§ 6) the inner courtyard of a house which is surrounded by buildings; but we
follow the interpretation we have adopted, loc. cit.
286:3 The following section repeats the Sekhiyas, Nos. 3-26, where see further
notes. Much of it recurs below in VIII, 5, 2.
286:4 Sagunam katvâ. Compare Mahâvagga I, 25, 9.
286:5 Ganthikam. See the note on V, 29, 3. It was to prevent the robe being
blown up by the wind. The word occurs again in VIII, 5, 2.
286:6 The following sentence is repeated, word for word, below, § 6.
287:1 Patiggahe. See the note on V, 10, 3. Avakkâra-pâtî, at Mahâvagga IV, 1, 2
= Kullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole
of this paragraph is repeated below, § 6.
287:2 Uttaribhaṅgam. See the note on VI, 4, I.
287:3 On the expressions in this sentence, compare the notes on Sekhiyas 27-32.
288:1 This paragraph repeats Sekhiyas 31-55, where see our notes.
288:2 This is the 57th Sekhiya.
Cullavagga - Eighth Khandhaka: Chapter 3
1. Now at that time Bhikkhus, about to leave, started without setting the wooden
articles and crockery in order, leaving doors and lattices open, and without
giving the sleeping-places in charge to any one. The wooden articles and
crockery were spoilt, and the sleeping-places were unprotected.
The moderate Bhikkhus murmured, etc. . . . . told the Blessed One, etc . . . .
(down to) He. said to the Bhikkhus: 'Therefore, O Bhikkhus, do I establish a
rule of conduct for Bhikkhus about to leave, according to which they ought to
behave.
2. 'A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and
earthenware in order, close the doorways and lattices, give the sleeping-places
in charge 1 (to some one, and only) then set out. If there be no Bhikkhu
remaining, a Sâmanera should be put in charge. If there be no Sâmanera
remaining, the attendant who keeps the grounds in order 2 should be put in
charge. If
p. 283
there be neither Bhikkhu, nor Sâmanera, nor Ârâmika, the bed frame should be
laid on four stones 1, the other bed frames put on the top of it, the chairs
should be put one on the top of the other, the bedding piled in a bundle on the
top, the wooden articles and the earthenware should be put away in order, and
the doorways and lattices should be closed 2, and then should be set out.
3. 'If the Vihâra leaks, it should be repaired if he can, or he should exert
himself to get the Vihâra roofed. If he should thus succeed, it is good. If not,
he should put the bed frame on four stones in that part of the Vihâra which does
not leak, and then put the other bed frame (&c., as in last paragraph, to the
end). If the whole of the Vihâra leaks, he should if he can take all the bedding
to the village, or should exert himself to get it taken there. If he should
succeed, it is good. If not, he should lay a bed frame on four stones in the
open air, put the others on the top of it, put the chairs one on another, pile
the bedding on the top, lay the wooden and earthenware utensils in order by
them, and cover the whole up with grass or leaves, so that at least the
principal articles of furniture might remain (uninjured) 3; and (only) then go
away.
This, O Bhikkhus, is the rule of conduct for
p. 284
[paragraph continues] Bhikkhus about to leave, according to which they should
behave themselves.'
Footnotes
282:1 Senâsanam âpukkhâ. Compare the Old Commentary on the 14th and 15th
Pâkittiyas. The lengthening of the last vowel in âpukkhâ is noteworthy.
282:2 Ârâmiko. In Mahâvagga VI, 15, the king wishing to present a man for this
purpose, it is there laid down that the Bhikkhus p. 283 may accept him; and at
Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the
officials of the Order.
283:1 This is the usual method still adopted by native servants as a safeguard
against white ants, who would eat up into the legs of furniture left standing on
the ground.
283:2 This arrangement is referred to above at VIII, 1, 3.
283:3 Aṅgâni pi seseyyum. See Buddhaghosa's note as appended to the edition of
the text (p. 325).
articles and crockery in order, leaving doors and lattices open, and without
giving the sleeping-places in charge to any one. The wooden articles and
crockery were spoilt, and the sleeping-places were unprotected.
The moderate Bhikkhus murmured, etc. . . . . told the Blessed One, etc . . . .
(down to) He. said to the Bhikkhus: 'Therefore, O Bhikkhus, do I establish a
rule of conduct for Bhikkhus about to leave, according to which they ought to
behave.
2. 'A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and
earthenware in order, close the doorways and lattices, give the sleeping-places
in charge 1 (to some one, and only) then set out. If there be no Bhikkhu
remaining, a Sâmanera should be put in charge. If there be no Sâmanera
remaining, the attendant who keeps the grounds in order 2 should be put in
charge. If
p. 283
there be neither Bhikkhu, nor Sâmanera, nor Ârâmika, the bed frame should be
laid on four stones 1, the other bed frames put on the top of it, the chairs
should be put one on the top of the other, the bedding piled in a bundle on the
top, the wooden articles and the earthenware should be put away in order, and
the doorways and lattices should be closed 2, and then should be set out.
3. 'If the Vihâra leaks, it should be repaired if he can, or he should exert
himself to get the Vihâra roofed. If he should thus succeed, it is good. If not,
he should put the bed frame on four stones in that part of the Vihâra which does
not leak, and then put the other bed frame (&c., as in last paragraph, to the
end). If the whole of the Vihâra leaks, he should if he can take all the bedding
to the village, or should exert himself to get it taken there. If he should
succeed, it is good. If not, he should lay a bed frame on four stones in the
open air, put the others on the top of it, put the chairs one on another, pile
the bedding on the top, lay the wooden and earthenware utensils in order by
them, and cover the whole up with grass or leaves, so that at least the
principal articles of furniture might remain (uninjured) 3; and (only) then go
away.
This, O Bhikkhus, is the rule of conduct for
p. 284
[paragraph continues] Bhikkhus about to leave, according to which they should
behave themselves.'
Footnotes
282:1 Senâsanam âpukkhâ. Compare the Old Commentary on the 14th and 15th
Pâkittiyas. The lengthening of the last vowel in âpukkhâ is noteworthy.
282:2 Ârâmiko. In Mahâvagga VI, 15, the king wishing to present a man for this
purpose, it is there laid down that the Bhikkhus p. 283 may accept him; and at
Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the
officials of the Order.
283:1 This is the usual method still adopted by native servants as a safeguard
against white ants, who would eat up into the legs of furniture left standing on
the ground.
283:2 This arrangement is referred to above at VIII, 1, 3.
283:3 Aṅgâni pi seseyyum. See Buddhaghosa's note as appended to the edition of
the text (p. 325).
Cullavagga - Eighth Khandhaka: Chapter 2
1. Now at that time resident Bhikkhus, on seeing incoming Bhikkhus, did not
prepare seats for them, nor provide water and footstools and towels for them to
wash their feet, nor go to meet them and take charge of their bowls and their
robes, nor ask them whether they wanted drinking-water 3, nor salute such of the
incoming Bhikkhus as were their seniors, nor make beds ready for them.
The moderate Bhikkhus murmured, &c., and told the matter to the Blessed One,
&c., (down to) he said to the Bhikkhus: 'Therefore, O Bhikkhus,
p. 281
do I establish a rule of conduct for resident Bhikkhus, according to which they
ought to behave.
2. 'A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him,
ought to make ready a seat for him, provide water and a footstool and a towel
for him to wash his feet; go to meet him, and take charge of his robe and his
bowl, ask him if he wants water to drink, and if he can (bring himself to do
so), he ought to wipe his sandals. In wiping the sandals, they should be first
wiped with a dry cloth, then with a wet one, and the cloths ought then to be
washed, and put aside.
1 'An incoming Bhikkhu ought to be saluted. A bed should be laid for him,
saying, "This bed is for you." He should be informed whether (the bed-room) is
occupied or not, what are lawful and what are unlawful resorts, and what
families have been officially declared to be in want. He should be told where
the retiring-places are, and the drinking and washing water, and the staves, and
the place for the conferences of the Samgha, and what is the time when he ought
to enter, and ought to leave (it).
3. 'If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu),
keeping his seat, should tell him where he is to put his bowl and his robe away,
and on which mat he is to sit down. The incoming Bhikkhu should be informed
where the drinking and washing water are, and the cloths to clean sandals with;
he should be allowed to salute the resident Bhikkhu: and he should be told
p. 282
where his bed is, saying, "That bed is for you." He should be informed whether
(that bedroom) is occupied or not (and so on, as in last paragraph, down to the
end).
'This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to
which they ought to behave.'
Footnotes
280:3 All the above expressions are used at the opening of Mahâvagga IX.
281:1 This paragraph corresponds to the last paragraph of VIII, 1, 2.
prepare seats for them, nor provide water and footstools and towels for them to
wash their feet, nor go to meet them and take charge of their bowls and their
robes, nor ask them whether they wanted drinking-water 3, nor salute such of the
incoming Bhikkhus as were their seniors, nor make beds ready for them.
The moderate Bhikkhus murmured, &c., and told the matter to the Blessed One,
&c., (down to) he said to the Bhikkhus: 'Therefore, O Bhikkhus,
p. 281
do I establish a rule of conduct for resident Bhikkhus, according to which they
ought to behave.
2. 'A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him,
ought to make ready a seat for him, provide water and a footstool and a towel
for him to wash his feet; go to meet him, and take charge of his robe and his
bowl, ask him if he wants water to drink, and if he can (bring himself to do
so), he ought to wipe his sandals. In wiping the sandals, they should be first
wiped with a dry cloth, then with a wet one, and the cloths ought then to be
washed, and put aside.
1 'An incoming Bhikkhu ought to be saluted. A bed should be laid for him,
saying, "This bed is for you." He should be informed whether (the bed-room) is
occupied or not, what are lawful and what are unlawful resorts, and what
families have been officially declared to be in want. He should be told where
the retiring-places are, and the drinking and washing water, and the staves, and
the place for the conferences of the Samgha, and what is the time when he ought
to enter, and ought to leave (it).
3. 'If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu),
keeping his seat, should tell him where he is to put his bowl and his robe away,
and on which mat he is to sit down. The incoming Bhikkhu should be informed
where the drinking and washing water are, and the cloths to clean sandals with;
he should be allowed to salute the resident Bhikkhu: and he should be told
p. 282
where his bed is, saying, "That bed is for you." He should be informed whether
(that bedroom) is occupied or not (and so on, as in last paragraph, down to the
end).
'This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to
which they ought to behave.'
Footnotes
280:3 All the above expressions are used at the opening of Mahâvagga IX.
281:1 This paragraph corresponds to the last paragraph of VIII, 1, 2.
Cullavagga - Eighth Khandhaka: Chapter 1
THE EIGHTH KHANDHAKA.
REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in Anâtha Pindika's
Ârâma.
Now at that time incoming Bhikkhus entered the Ârâma with their sandals on 1, or
with sunshades held up over them 2, or with their heads muffled up 3, or with
their upper robe carried in a bundle on their heads 4; and they washed their
feet in the drinking-water; and they did not salute resident Bhikkhus senior to
them, nor ask them where they (the incomers) should sleep.
And a certain incoming Bhikkhu undid the bolt 5 of an unoccupied room (Vihâra),
and opened the door 6, and so entered by force; and a snake fell
p. 273
on to his back from the lintel above 1, and he was terrified, and made an outcry
2.
The Bhikkhus, running up, asked him why he did so. He told them that matter.
Then those Bhikkhus who were moderate in their desires were vexed and indignant,
and murmured, saying, 'How can incoming Bhikkhus enter the Ârâma . . . .? (&c.,
as before, down to) . . . . where they should sleep 3.'
They told the matter to the Blessed One (&c., as usual, I, 1, 2, 3, down to) he
addressed the Bhikkhus, and said, 'Therefore, O Bhikkhus, do I establish a rule
of conduct for incoming Bhikkhus, according to which they ought to behave.
2. 'An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an
Ârâma, ought to take off his sandals, turn them upside down 4, beat them (to get
the dust) off, take them (up again) in his
p. 274
hand, put down his sunshade, uncover his head, arrange his upper robe on his
back 1, and then carefully and slowly enter the Ârâma.
'When he enters the Ârâma he ought to notice where the resident Bhikkhus are
gone to; and whithersoever they are gone--whether to the service hall, or to the
portico (mandapa), or to the foot of a tree--thither he ought to go, and laying
his bowl on one side, and his robe on one side, he ought to take a suitable
seat, and sit down.
'He ought to ask as to the drinking-water, and the water for washing 2, which is
appropriated to the one use, and which to the other. If he has need of
drinking-water, he ought to fetch it and drink. If he has need of water for
washing, he ought to fetch it, and wash his feet. In washing his feet he ought
to pour the water over them with one hand, and wash them with the other; he
ought not to pour the water over them and wash them with one and the same hand.
'He ought to ask for the cloths with which sandals are cleaned, and clean his
sandals. In cleaning his sandals he ought first to wipe them with a dry cloth,
and afterwards with a wet cloth: and then he ought to wash the cloths, and lay
them on one side 3.
p. 275
'If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought
to be made to salute (the incomer). The incomer ought to ask as to the
lodging-place, which has fallen (to his lot) 1, and whether it is occupied or
unoccupied. He ought to ask as to lawful and unlawful resorts 2, and as to what
families have been officially declared to be in want 3.
4'He ought to ask as to the retiring-places, (where they are), and as to the
drinking-water, and as to the water for washing, and as to the staves for
walking with, and as to the place for the conferences of the Samgha, (and as to)
the time at which he ought to enter (it) and at which he ought to leave it.
3. 'If the Vihâra be unoccupied, he ought to knock at the door, then to wait a
minute, then to undo the bolt, and open the door, and then, still standing
outside, to look within.
'If that Vihâra is covered with dust 5, or the beds or chairs are piled one upon
another, and the bedding put in a heap on the top of them 6,--then if
p. 276
he can do so he ought to clean up the Vihâra. 1 And when cleaning the Vihâra, he
ought to take the floor matting out and put it down on one side, and the
supports of the bedsteads 2, and the bolsters 3 and pillows, and the mat which
is used as a seat. Putting the bedsteads and chairs down on to the ground, and
carefully avoiding scratching (the floor with them) or knocking them up against
(the door-posts), he ought to take them outside the door, and put them down on
one side. The spittoon and the board to lean up against 4 ought to be taken out,
and put down on one side 5.
'If the Vihâra is covered with cobwebs, they should first be removed with a
cloth 6. The casements should be dusted, especially in the corners and joints.
'If the wall which had been plastered and red-washed, or the floor which had
been laid (with earth) and black-washed 7, has become dirty in the corners 8,
they should be wiped down with a
p. 277
duster 1 that has been first wetted and wrung out. If the floor has not been so
prepared, it should be sprinkled over with water and swept 2, lest the Vihâra
should be spoilt 3 by dust. The sweepings should be gathered together, and cast
aside.
p. 278
4. 'The floor coverings 1 should be dried in the sun, cleaned, beaten to get the
dust out, taken back, and spread out again in the place to which they belonged
2. The supports of the bed should be dried in the sun, dusted, taken back, and
put in the place to which they belonged. The bed (mañka) and the chairs (pîtha)
should be aired in the sun, cleaned, beaten to get the dust out, turned upside
down, taken back, carefully avoiding scratching them against the floor, or
knocking them up against the door-posts, and then put in the place to which they
belonged 3. The bolsters and pillows, and the
p. 279
mats used as seats, should be aired in the sun, cleaned; beaten to get the dust
out, taken back, and put in the place to which they belonged. The spittoon, and
the board for leaning up against, should be put in the sun, dusted, taken back,
and put in the place to which they belonged.
15. '(Then the incoming Bhikkhu) should put away his bowl and his robe. In
putting away his bowl, he should hold it in one hand while he feels under the
bed or the chair with the other, and then put it away; and he should not put it
on a part of the floor which has been left bare. In putting away his robe, he
should hold it in one hand while he feels along the bamboo or the rope used for
hanging robes on with the other; and then hang it up with the border turned away
from him, and the fold turned towards him.
2 'If the winds, bearing dust with them 3, blow from the East, West, North, or
South, the window spaces 4 on the side in question should be closed up (with
shutters or lattices). If it is cold weather, the lattices should be opened by
day, and closed by
p. 280
night: if it is hot weather, they should be closed by day, and opened by night.
1'If the cell, or the store-room, or the refectory, or the room where the fire
is kept, or the privy, is covered with dust, it should be swept out. If there is
no drinking-water, or water for washing, they should be provided. If there is no
water in the rinsing-pot 2, water should be poured into it.
'This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to
which they ought to behave.'
Footnotes
272:1 That this was a sign of disrespect is clear from Mahâvagga V. 12, and the
61st and 62nd Sekhiyas.
272:2 See our discussion of the sunshade question in the note on Kullavagga V,
23, 2.
272:3 Ogunthitâ. See the 23rd and the 67th Sekhiyas.
272:4 Sîse katvâ. Compare VIII, 6, 3.
272:5 Ghatikâ. This word is discussed at Kullavagga V, 14, 3.
272:6 Such an act has been already guarded against by the rule laid down at the
end of Kullavagga V, 9. 5, where the same expression is made use of.
273:1 Upari-pitthito. On pittha (which we should possibly read here), as the
lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs
immediately below, VIII, I, 3.
273:2 Vissaram akâsi. As Childers, sub voce, expresses doubt as to the meaning
of this word, it may be well to note that this phrase occurs above, Kullavagga
V, 10, 2 and VI, 3, 4, and also in the Bhikkhunî-vibhaṅga, Pâkittiya LX, and
always in the sense here given. The meaning of the allied idiom, vissaro me
bhavissati, might be just doubtful as used in a peculiar connection at
Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Samghâdisesa III, 3, were it not clear
from ibid., Pâkittiya LXXXVI, that it means simply 'there will be an outcry
against me.'
273:3 The form of this speech bears very clear testimony to the artificial way
in which these introductory stories are put together, for the speech does not
arise out of the story. Similar instances are not infrequent. See VIII, 5, I.
273:4 Nîkam katvâ. So also at VIII, 6, 2. The word is used below and at
Mahâvagga I, 25, II and 15 of a bedstead and chair, and below, VIII, 4, 4, of a
bowl when it is being washed.
274:1 See the note below on VIII, 8, 2.
274:2 On these expressions, compare the note above on Kullavagga IV, 4, 4 (at
the end), and Kullavagga VIII, 2, 5 = Mahâvagga I, 25, 19.
274:3 These cloths (kolakam) are not specially permitted anywhere in the
Khandhakas, as cloths for wiping the face and feet are in Mahâvagga VIII, 18,
and Kullavagga VI, 19, respectively. The word is used for 'duster' below, VIII,
2, 3, and for 'tinder' at Milinda Pañha, p. 53.
275:1 See the rules as to the division of lodging-places according to the number
of applicants at Kullavagga VI, 21, 2, and especially VI, II, 3.
275:2 Gokaro agokaro. There were some places or families to which the Bhikkhus
of a particular residence were not allowed to resort for alms. See the rule as
to 'turning down the bowl' with respect to a person at Kullavagga V, 20.
275:3 Sekha-sammatâni kulâni. See the note on the 3rd Pâtidesaniya.
275:4 All the following expressions have occurred together at Kullavagga IV, 4,
4, where an example is given of the course of proceeding here laid down. And
they are repeated below, VIII, 2, 2.
275:5 Uklâpo. Compare Kullavagga VI, 3, 9, and below, § 5.
275:6 This was the way in which a Bhikkhu, on going away from it p. 276 was to
leave his Vihâra. See below, VIII, 3, 2, and on the details of the terms used,
see our note below on VIII, 1, 4.
276:1 The rest of this section is repeated in full below, VIII, 7, 2.
276:2 Patipâdakâ. Doubtless the same as forms part of the âhakka-mañka mentioned
in the 18th Pâkittiya and above, VI, 2, 5.
276:3 Bhisi. See the note on Mahâvagga VIII, 13.
276:4 Apassena-phalakam. See the note on Kullavagga VI, 20, 2.
276:5 All the expressions in this sentence and the next are the same as those
used in a similar connection at Mahâvagga I, 25, 15.
276:6 Ullokâ. See the note at Kullavagga VI, 2, 7, according to which our
rendering at Mahâvagga I, 25, 15 should be corrected.
276:7 On this mode of preparing walls and floors, see the notes above on
Kullavagga VI, 20.
276:8 Kannakitâ. See our note above on Kullavagga V, II, 3. p. 277 The
translation of our present passage at Mahâvagga I, 25, 15, must be corrected
accordingly.
277:1 Kolaka. See the note on this word in last section.
277:2 Sammaggati is to sweep (not to scrub), as is apparent from Mahâvagga VI,
34, I.
277:3 Ûhaññi. So also at Mahâvagga I, 25, 15. At Mahâvagga I, 49, 4, we should
have rendered 'defiled their beds' instead of 'threw their bedding about,'
correcting uhananti of the text there into ûhadanti. Ûhan (originally 'to throw
up,' 'raise,' &c.) seems, like samûhan, to have acquired the meaning of to
destroy, injure, spoil. From this meaning of spoiling, ûhan evidently came to be
used for, or confounded in the MS. with, ûhad, 'to defile (with excrement).' So
the phrase 'ûhananti pi ummihanti pi' (at Mahâvagga I, 49, 4) exactly
corresponds in meaning to 'omuttenti pi ûhadayanti pi' in Dhammapada, p. 283.
There are other passages showing the same confusion. (1) The gerund, ûhakka,
which occurs in Gâtaka II, p. 71 ('idâni kho (ahan) tam ûhakka'), is explained
by the commentator to mean 'vakkan te sîse katva.' (2) ûhanti, in Gâtaka II, p.
73 ('aggihuttañ ka ûhanti, tena bhinnâ kamandalûti'), must mean the same and be
= ûhadeti. For the monkey here referred to is said to have been guilty of the
following dirty trick:--'kundikâ bhindati, aggisâlâya vakkam karoti.' (3)
mutteti ohaneti at Kariyâ Pitaka II, 5, 4, represents ukkâra-pasâvam katvâ at
Gâtaka II, 385. In the first of these passages uhakka may well be a copyist's
blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to
whom we owe the comparison of these passages and the suggested emendation of
Mahâvagga I, 49, 4, is rather of opinion that the words were confounded by the
writers. For it is not an uncommon thing to find two words, not very remote in
form or meaning, confounded together. It is well known that the English word
livelihood properly and originally meant 'liveliness,' and has only afterwards
replaced the earlier livelode, to which the sense of livelihood properly
belongs. And something of this kind p. 278 must have occurred, he thinks„in Pâli
in the use of ûhan for it had. The past participle ûhata occurs at Kullavagga
VIII, 10, 3.
278:1 Bhummattharanam; usually, no doubt, matting of various kinds, but
occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2.
278:2 Yathâbhâgam. The use of this word here constitutes the only variation
between our passage and that in the Mahâvagga I, 25 = below, VIII, 7, 2, where
it is replaced by yathâtthâne or yathâpaññattam.
278:3 This passage throws a welcome light on the meaning of mañka and pîtha: for
as they were to be beaten to get the dust out, it is clear that they were
upholstered. The mañka, or bed, must have been a wooden framework, stuffed
(probably with cotton), covered at the top with cotton cloth, and made
underneath and at the sides of wood. It had no legs fixed to it, but was
supported on movable tressels--the patipâdakâ. When using it, the sleeper
covered it with a mat, or a cotton sheet, and had over him a coverlet of some
kind; and these articles, which he would also use if he slept on the ground,
constituted, together with the bolster and pillows, the senâsanam or
bedding,--that is, in the more special and limited use of that term (as, for
instance, above, § 3, and perhaps below, 7, 1). In its larger sense the same
word is used, putting the part for the whole, for the whole sleeping apparatus,
and is nearly equivalent to seyyâyo (so, for instance, in VI, 11 and 12, and
below, VIII, 2, I; 6, 2 and perhaps VIII, 7, 1; whereas the latter term is used
in the same connection at VI, 6, p. 279 and VI, II, 3). Sayana, in VI, 8, is a
generic term including bed, couch, sofa, and divan, but probably with special
reference to these three latter things used in the day-time.
279:1 The following paragraph occurs, word for word, at Mahâvagga I, 25, II, and
below, VIII, 7, 2.
279:2 The following paragraph is the same as Mahâvagga I, 25,18.
279:3 Saragâ vâtâ. These are the well-known hot winds (like the sand-bearing
simoom that blows from North Africa over Italy), against which modern residents
endeavour to protect themselves by the use of 'tats.'
279:4 There were, of course, no windows in our modern sense, but only spaces
left in the wall to admit light and air, and covered by lattices of three kinds
allowed by VI, 2, 2.
280:1 The following paragraph is the same as Mahâvagga I, 25, 19, and part of it
is repeated below, VIII, 10, 3.
280:2 Âkamana-kumbhi. This formed part of the sanitary apparatus for use in the
privy. See above, Mahâvagga V, 8, 3, and below, Cullavagga VIII, 9 and 10.
REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in Anâtha Pindika's
Ârâma.
Now at that time incoming Bhikkhus entered the Ârâma with their sandals on 1, or
with sunshades held up over them 2, or with their heads muffled up 3, or with
their upper robe carried in a bundle on their heads 4; and they washed their
feet in the drinking-water; and they did not salute resident Bhikkhus senior to
them, nor ask them where they (the incomers) should sleep.
And a certain incoming Bhikkhu undid the bolt 5 of an unoccupied room (Vihâra),
and opened the door 6, and so entered by force; and a snake fell
p. 273
on to his back from the lintel above 1, and he was terrified, and made an outcry
2.
The Bhikkhus, running up, asked him why he did so. He told them that matter.
Then those Bhikkhus who were moderate in their desires were vexed and indignant,
and murmured, saying, 'How can incoming Bhikkhus enter the Ârâma . . . .? (&c.,
as before, down to) . . . . where they should sleep 3.'
They told the matter to the Blessed One (&c., as usual, I, 1, 2, 3, down to) he
addressed the Bhikkhus, and said, 'Therefore, O Bhikkhus, do I establish a rule
of conduct for incoming Bhikkhus, according to which they ought to behave.
2. 'An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an
Ârâma, ought to take off his sandals, turn them upside down 4, beat them (to get
the dust) off, take them (up again) in his
p. 274
hand, put down his sunshade, uncover his head, arrange his upper robe on his
back 1, and then carefully and slowly enter the Ârâma.
'When he enters the Ârâma he ought to notice where the resident Bhikkhus are
gone to; and whithersoever they are gone--whether to the service hall, or to the
portico (mandapa), or to the foot of a tree--thither he ought to go, and laying
his bowl on one side, and his robe on one side, he ought to take a suitable
seat, and sit down.
'He ought to ask as to the drinking-water, and the water for washing 2, which is
appropriated to the one use, and which to the other. If he has need of
drinking-water, he ought to fetch it and drink. If he has need of water for
washing, he ought to fetch it, and wash his feet. In washing his feet he ought
to pour the water over them with one hand, and wash them with the other; he
ought not to pour the water over them and wash them with one and the same hand.
'He ought to ask for the cloths with which sandals are cleaned, and clean his
sandals. In cleaning his sandals he ought first to wipe them with a dry cloth,
and afterwards with a wet cloth: and then he ought to wash the cloths, and lay
them on one side 3.
p. 275
'If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought
to be made to salute (the incomer). The incomer ought to ask as to the
lodging-place, which has fallen (to his lot) 1, and whether it is occupied or
unoccupied. He ought to ask as to lawful and unlawful resorts 2, and as to what
families have been officially declared to be in want 3.
4'He ought to ask as to the retiring-places, (where they are), and as to the
drinking-water, and as to the water for washing, and as to the staves for
walking with, and as to the place for the conferences of the Samgha, (and as to)
the time at which he ought to enter (it) and at which he ought to leave it.
3. 'If the Vihâra be unoccupied, he ought to knock at the door, then to wait a
minute, then to undo the bolt, and open the door, and then, still standing
outside, to look within.
'If that Vihâra is covered with dust 5, or the beds or chairs are piled one upon
another, and the bedding put in a heap on the top of them 6,--then if
p. 276
he can do so he ought to clean up the Vihâra. 1 And when cleaning the Vihâra, he
ought to take the floor matting out and put it down on one side, and the
supports of the bedsteads 2, and the bolsters 3 and pillows, and the mat which
is used as a seat. Putting the bedsteads and chairs down on to the ground, and
carefully avoiding scratching (the floor with them) or knocking them up against
(the door-posts), he ought to take them outside the door, and put them down on
one side. The spittoon and the board to lean up against 4 ought to be taken out,
and put down on one side 5.
'If the Vihâra is covered with cobwebs, they should first be removed with a
cloth 6. The casements should be dusted, especially in the corners and joints.
'If the wall which had been plastered and red-washed, or the floor which had
been laid (with earth) and black-washed 7, has become dirty in the corners 8,
they should be wiped down with a
p. 277
duster 1 that has been first wetted and wrung out. If the floor has not been so
prepared, it should be sprinkled over with water and swept 2, lest the Vihâra
should be spoilt 3 by dust. The sweepings should be gathered together, and cast
aside.
p. 278
4. 'The floor coverings 1 should be dried in the sun, cleaned, beaten to get the
dust out, taken back, and spread out again in the place to which they belonged
2. The supports of the bed should be dried in the sun, dusted, taken back, and
put in the place to which they belonged. The bed (mañka) and the chairs (pîtha)
should be aired in the sun, cleaned, beaten to get the dust out, turned upside
down, taken back, carefully avoiding scratching them against the floor, or
knocking them up against the door-posts, and then put in the place to which they
belonged 3. The bolsters and pillows, and the
p. 279
mats used as seats, should be aired in the sun, cleaned; beaten to get the dust
out, taken back, and put in the place to which they belonged. The spittoon, and
the board for leaning up against, should be put in the sun, dusted, taken back,
and put in the place to which they belonged.
15. '(Then the incoming Bhikkhu) should put away his bowl and his robe. In
putting away his bowl, he should hold it in one hand while he feels under the
bed or the chair with the other, and then put it away; and he should not put it
on a part of the floor which has been left bare. In putting away his robe, he
should hold it in one hand while he feels along the bamboo or the rope used for
hanging robes on with the other; and then hang it up with the border turned away
from him, and the fold turned towards him.
2 'If the winds, bearing dust with them 3, blow from the East, West, North, or
South, the window spaces 4 on the side in question should be closed up (with
shutters or lattices). If it is cold weather, the lattices should be opened by
day, and closed by
p. 280
night: if it is hot weather, they should be closed by day, and opened by night.
1'If the cell, or the store-room, or the refectory, or the room where the fire
is kept, or the privy, is covered with dust, it should be swept out. If there is
no drinking-water, or water for washing, they should be provided. If there is no
water in the rinsing-pot 2, water should be poured into it.
'This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to
which they ought to behave.'
Footnotes
272:1 That this was a sign of disrespect is clear from Mahâvagga V. 12, and the
61st and 62nd Sekhiyas.
272:2 See our discussion of the sunshade question in the note on Kullavagga V,
23, 2.
272:3 Ogunthitâ. See the 23rd and the 67th Sekhiyas.
272:4 Sîse katvâ. Compare VIII, 6, 3.
272:5 Ghatikâ. This word is discussed at Kullavagga V, 14, 3.
272:6 Such an act has been already guarded against by the rule laid down at the
end of Kullavagga V, 9. 5, where the same expression is made use of.
273:1 Upari-pitthito. On pittha (which we should possibly read here), as the
lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs
immediately below, VIII, I, 3.
273:2 Vissaram akâsi. As Childers, sub voce, expresses doubt as to the meaning
of this word, it may be well to note that this phrase occurs above, Kullavagga
V, 10, 2 and VI, 3, 4, and also in the Bhikkhunî-vibhaṅga, Pâkittiya LX, and
always in the sense here given. The meaning of the allied idiom, vissaro me
bhavissati, might be just doubtful as used in a peculiar connection at
Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Samghâdisesa III, 3, were it not clear
from ibid., Pâkittiya LXXXVI, that it means simply 'there will be an outcry
against me.'
273:3 The form of this speech bears very clear testimony to the artificial way
in which these introductory stories are put together, for the speech does not
arise out of the story. Similar instances are not infrequent. See VIII, 5, I.
273:4 Nîkam katvâ. So also at VIII, 6, 2. The word is used below and at
Mahâvagga I, 25, II and 15 of a bedstead and chair, and below, VIII, 4, 4, of a
bowl when it is being washed.
274:1 See the note below on VIII, 8, 2.
274:2 On these expressions, compare the note above on Kullavagga IV, 4, 4 (at
the end), and Kullavagga VIII, 2, 5 = Mahâvagga I, 25, 19.
274:3 These cloths (kolakam) are not specially permitted anywhere in the
Khandhakas, as cloths for wiping the face and feet are in Mahâvagga VIII, 18,
and Kullavagga VI, 19, respectively. The word is used for 'duster' below, VIII,
2, 3, and for 'tinder' at Milinda Pañha, p. 53.
275:1 See the rules as to the division of lodging-places according to the number
of applicants at Kullavagga VI, 21, 2, and especially VI, II, 3.
275:2 Gokaro agokaro. There were some places or families to which the Bhikkhus
of a particular residence were not allowed to resort for alms. See the rule as
to 'turning down the bowl' with respect to a person at Kullavagga V, 20.
275:3 Sekha-sammatâni kulâni. See the note on the 3rd Pâtidesaniya.
275:4 All the following expressions have occurred together at Kullavagga IV, 4,
4, where an example is given of the course of proceeding here laid down. And
they are repeated below, VIII, 2, 2.
275:5 Uklâpo. Compare Kullavagga VI, 3, 9, and below, § 5.
275:6 This was the way in which a Bhikkhu, on going away from it p. 276 was to
leave his Vihâra. See below, VIII, 3, 2, and on the details of the terms used,
see our note below on VIII, 1, 4.
276:1 The rest of this section is repeated in full below, VIII, 7, 2.
276:2 Patipâdakâ. Doubtless the same as forms part of the âhakka-mañka mentioned
in the 18th Pâkittiya and above, VI, 2, 5.
276:3 Bhisi. See the note on Mahâvagga VIII, 13.
276:4 Apassena-phalakam. See the note on Kullavagga VI, 20, 2.
276:5 All the expressions in this sentence and the next are the same as those
used in a similar connection at Mahâvagga I, 25, 15.
276:6 Ullokâ. See the note at Kullavagga VI, 2, 7, according to which our
rendering at Mahâvagga I, 25, 15 should be corrected.
276:7 On this mode of preparing walls and floors, see the notes above on
Kullavagga VI, 20.
276:8 Kannakitâ. See our note above on Kullavagga V, II, 3. p. 277 The
translation of our present passage at Mahâvagga I, 25, 15, must be corrected
accordingly.
277:1 Kolaka. See the note on this word in last section.
277:2 Sammaggati is to sweep (not to scrub), as is apparent from Mahâvagga VI,
34, I.
277:3 Ûhaññi. So also at Mahâvagga I, 25, 15. At Mahâvagga I, 49, 4, we should
have rendered 'defiled their beds' instead of 'threw their bedding about,'
correcting uhananti of the text there into ûhadanti. Ûhan (originally 'to throw
up,' 'raise,' &c.) seems, like samûhan, to have acquired the meaning of to
destroy, injure, spoil. From this meaning of spoiling, ûhan evidently came to be
used for, or confounded in the MS. with, ûhad, 'to defile (with excrement).' So
the phrase 'ûhananti pi ummihanti pi' (at Mahâvagga I, 49, 4) exactly
corresponds in meaning to 'omuttenti pi ûhadayanti pi' in Dhammapada, p. 283.
There are other passages showing the same confusion. (1) The gerund, ûhakka,
which occurs in Gâtaka II, p. 71 ('idâni kho (ahan) tam ûhakka'), is explained
by the commentator to mean 'vakkan te sîse katva.' (2) ûhanti, in Gâtaka II, p.
73 ('aggihuttañ ka ûhanti, tena bhinnâ kamandalûti'), must mean the same and be
= ûhadeti. For the monkey here referred to is said to have been guilty of the
following dirty trick:--'kundikâ bhindati, aggisâlâya vakkam karoti.' (3)
mutteti ohaneti at Kariyâ Pitaka II, 5, 4, represents ukkâra-pasâvam katvâ at
Gâtaka II, 385. In the first of these passages uhakka may well be a copyist's
blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to
whom we owe the comparison of these passages and the suggested emendation of
Mahâvagga I, 49, 4, is rather of opinion that the words were confounded by the
writers. For it is not an uncommon thing to find two words, not very remote in
form or meaning, confounded together. It is well known that the English word
livelihood properly and originally meant 'liveliness,' and has only afterwards
replaced the earlier livelode, to which the sense of livelihood properly
belongs. And something of this kind p. 278 must have occurred, he thinks„in Pâli
in the use of ûhan for it had. The past participle ûhata occurs at Kullavagga
VIII, 10, 3.
278:1 Bhummattharanam; usually, no doubt, matting of various kinds, but
occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2.
278:2 Yathâbhâgam. The use of this word here constitutes the only variation
between our passage and that in the Mahâvagga I, 25 = below, VIII, 7, 2, where
it is replaced by yathâtthâne or yathâpaññattam.
278:3 This passage throws a welcome light on the meaning of mañka and pîtha: for
as they were to be beaten to get the dust out, it is clear that they were
upholstered. The mañka, or bed, must have been a wooden framework, stuffed
(probably with cotton), covered at the top with cotton cloth, and made
underneath and at the sides of wood. It had no legs fixed to it, but was
supported on movable tressels--the patipâdakâ. When using it, the sleeper
covered it with a mat, or a cotton sheet, and had over him a coverlet of some
kind; and these articles, which he would also use if he slept on the ground,
constituted, together with the bolster and pillows, the senâsanam or
bedding,--that is, in the more special and limited use of that term (as, for
instance, above, § 3, and perhaps below, 7, 1). In its larger sense the same
word is used, putting the part for the whole, for the whole sleeping apparatus,
and is nearly equivalent to seyyâyo (so, for instance, in VI, 11 and 12, and
below, VIII, 2, I; 6, 2 and perhaps VIII, 7, 1; whereas the latter term is used
in the same connection at VI, 6, p. 279 and VI, II, 3). Sayana, in VI, 8, is a
generic term including bed, couch, sofa, and divan, but probably with special
reference to these three latter things used in the day-time.
279:1 The following paragraph occurs, word for word, at Mahâvagga I, 25, II, and
below, VIII, 7, 2.
279:2 The following paragraph is the same as Mahâvagga I, 25,18.
279:3 Saragâ vâtâ. These are the well-known hot winds (like the sand-bearing
simoom that blows from North Africa over Italy), against which modern residents
endeavour to protect themselves by the use of 'tats.'
279:4 There were, of course, no windows in our modern sense, but only spaces
left in the wall to admit light and air, and covered by lattices of three kinds
allowed by VI, 2, 2.
280:1 The following paragraph is the same as Mahâvagga I, 25, 19, and part of it
is repeated below, VIII, 10, 3.
280:2 Âkamana-kumbhi. This formed part of the sanitary apparatus for use in the
privy. See above, Mahâvagga V, 8, 3, and below, Cullavagga VIII, 9 and 10.
Cullavagga - Seventh Khandhaka: Chapter 5
1. Now the venerable Upâli went up to the Blessed One, and bowed down before
him, and took his seat on one side. And when he was so seated, the venerable
Upâli said to the Blessed One: 'The expressions, Lord, "disunion in the Samgha,"
and "schism in the Samgha," are used 1. How much, Lord, goes to make disunion
and not schism in the Samgha, and how much goes to make both disunion and schism
in the Samgha?'
'If one is on one side, Upâli, and two on the other side, and a fourth makes a
formal proposition, and gives them voting-tickets, saying, "This is according to
the Dhamma, and according to the Vinaya, and according to the teaching of the
Master. Take this (ticket) and give your sanction to this (opinion)"--then this,
Upâli, is disunion in the Samgha, and not schism.
If, Upâli, two are on one side, and other two are on the other side, and a fifth
. . . . (and so on up to) and an eighth tell them something (etc., as
before)--then this, Upâli, is disunion in the Samgha, and not schism.
'If, Upâli, four are on one side, and other four
p. 266
are on the other side, and a ninth tell them (&c., as before)--then this, Upâli,
is both disunion in the Samgha, and it is schism 1.
(A separation) of nine, Upâli, or of more than nine, is both disunion in the
Samgha, and it is schism.
'A Bhikkhunî, Upâli, cannot make (one of the requisite number to cause) a
schism, though she may help to produce a schism--nor a woman novice, nor a
Sâmanera, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who
is in full possession of all his privileges, and belongs to the same communion,
and is domiciled in the same district 2 who can make (one of the number
requisite to form) a schism.'
2. 'There is the expression, Lord, "schism in the Samgha." How much, Lord, does
it require to constitute a schism in the Samgha?'
'They put forth 3, Upâli, what is not Dhamma as Dhamma (1), or what is Dhamma as
not Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not
Vinaya (4), or what has not been taught and spoken by the Tathâgata as taught
and spoken by him (5), or what has been taught and spoken by the Tathâgata as
not taught
p. 267
and spoken by him (6), or what has not been practised by the Tathâgata as
practised by him (7), or what has been practised by the Tathâgata as not
practised by him (8), or what has not been ordained by the Tathâgata as ordained
by him (9), or what has been ordained by the Tathâgata as not ordained by him
(10), or what is no offence as an offence (11), or what is an offence as no
offence (12), or what is a slight offence to be a grievous offence (13), or what
is a grievous offence to be a slight offence (14), or what is (a rule regarding)
an offence to which there is an atonement as without atonement (15), or what is
(a rule regarding) an offence to which there is no atonement as admitting of
atonement (16), or what is a grave offence as not .a grave offence (17), or what
is not a grave offence as a grave offence (18). In these Eighteen Points they
hinder and mislead (their followers) 1, and perform independently Uposatha, and
Pavâranâ, and (official) acts of the Samgha. So much, Upâli, does it require to
constitute a schism in the Samgha.'
3. 'There is the expression, Lord, "concord in the Samgha." What, Lord, does it
require to constitute concord in the Samgha?'
'They put forth, Upâli, what is not Dhamma as not Dhamma (and so on through the
Eighteen Points down to the end).
24. 'To what (result of Karma), Lord, does that
p. 268
man give rise who brings about a schism in the Samgha when it is in concord?'
'He gives rise, Upâli, to a fault (the result of which) endures for a Kalpa, and
for a Kalpa is he boiled in Niraya.'
"He who breaks up the Samgha is (doomed) to remain for a Kalpa in states of
suffering and woe 1.
He who delights in party (strife), and adheres not to the Dhamma, is cut off
from Arahatship:
Having broken up the Samgha when it was at peace he is boiled for a Kalpa in
Niraya."
'To what (result of Karma), Lord, does that man give rise who brings about
reconciliation in the Samgha when it has been split up?'
'He gives rise, Upâli, to the highest merit, and for a Kalpa is he happy in
heaven.
"Blessed is concord in the Samgha, and the support of those who are at peace!
He who delights in peace, adhering to the Dhamma, is not cut off from
Arahatship:
On reconciling the Samgha, when it was at strife, he is happy for a Kalpa in
heaven."'
5. 'Can it be, Lord, that one who breaks up the Samgha is irretrievably (doomed)
to remain for a Kalpa in states of suffering and woe?'
'Yes, Upâli, that can be.'
'Can it be, Lord, that one who breaks up the Samgha is not doomed to be reborn
in states either of suffering or of woe; that he is not doomed to remain so in
such states for a Kalpa; and that he (his position) is not irretrievable?'
'Yes, Upâli, that can be.'
p. 269
'Who then, Lord, [comes under the first head?]'
'In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his
opinion and his approval and his pleasure and his intention 1 (to what he says
and does); and in belief that the doctrine (he propounds) is against the Dhamma,
and that the schism resulting therefrom would be against the Dhamma 2; and makes
publication thereof 3, giving out tickets, and saying, "Take this
(voting-ticket): approve this (opinion) 4. This is Dhamma; this is Vinaya; this
is the teaching of the Master,"--a man, Upâli, who thus divides the Samgha, is
irretrievably doomed to remain for a K al pa in states of suffering and woe.'
[The above paragraph is then repeated in full, reading successively for 'in
belief that the doctrine (he propounds) is against the Dhamma, and the schism
resulting therefrom would be against the Dhamma,' each of the following
clauses:--
(b) . . . in belief that the doctrine is against the Dhamma, but that the schism
resulting therefrom would be in accordance with the Dhamma . . .
p. 270
(c) . . . in belief that the doctrine is against the Dhamma, but in uncertainty
whether the schism resulting therefrom would be against the Dhamma or not . . .
(d) . . . in belief that the doctrine is in accordance with the Dhamma, but that
the schism resulting therefrom would be against the Dhamma . . .
(e) . . . in belief that the doctrine is in accordance with the Dhamma, but in
uncertainty whether the schism resulting therefrom would be against the Dhamma
or not . . .
(f) . . . in uncertainty whether the doctrine is against the Dhamma or not, but
in the belief that the schism resulting therefrom would be against the Dhamma .
. .
(g) . . . in uncertainty whether the doctrine is against the Dhamma or not, and
in the belief that the schism resulting therefrom would be against the Dhamma .
. .
(h) . . . in uncertainty whether the doctrine would be against the Dhamma, and
in uncertainty whether the schism resulting therefrom would be against the
Dhamma or not . . .]
[The whole paragraph is then again repeated, reading successively for 'gives out
that which is not Dhamma as Dhamma' each of the Eighteen Points given in full in
VII, 5, 2.]
6. 'Who then, Lord, is one who breaks up the Samgha, and yet is not doomed to be
reborn in states either of suffering or of woe; is not doomed to remain in such
states for a Kalpa; and is not so doomed that his position is irretrievable?'
'In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on
successively
p. 271
through the whole Eighteen Points] without directing his opinion and his
approval and his pleasure and his intention thereto, and in the belief that the
doctrine he propounds is in accordance with the Dhamma, and that the schism
resulting therefrom would be so too 1.'
________________________
Here ends the Third Portion for Recitation.
=====================
Here ends the Seventh Khandhaka, on Divisions in the Samgha.
Footnotes
265:1 Samgha-râgi and samgha-bhedo. See Mahâvagga X. 1, 6, where other
expressions, not here referred to, are also used.
266:1 That is, stated shortly, it requires the breaking up of a body of at the
least nine Bhikkhus to make a schism.
266:2 Pakatatto samâna-samvâsako samâna-sîmâya thito. On the two last of these
expressions, see our notes on Mahâvagga IX, 4, 8. The first is there wrongly
rendered, and should be translated as it is here; see the frequent passages in
which the word occurs (eg. Kullavagga I, 5, 1; I, 6, 1; I, 27, 1; II, 1, &c.,
where we have rendered it shortly 'a regular Bhikkhu').
266:3 The first ten of the following list recur word for word in the Aṅguttara
Nikâya I, 11, 1-20 (Adhammâdi-vagga), and the whole eighteen above in the
Mahâvagga X, 5, 4, 5.
267:1 Both the exact Pâli form and the interpretation of these terms are
uncertain. Buddhaghosa's notes will be found at p. 325 of H.O.'s edition of the
text, and most probably we should there read parisam in both cases.
267:2 On the whole of the following section, compare above, VII, 3, 16, where
much of the phraseology recurs.
268:1 On this line see our note above on VII; 4, 7.
269:1 Vinidhâya ditthim, vinidhâya khantim, vinidhâya rukim, vinidhâya bhâvam.
These expressions all recur in the Sutta-vibhaṅga, Pâkittiya I, 2, 2 and
following sections, where the question at issue is whether an erroneous
statement is, or is not, a conscious lie. The meaning of the whole is clear,
though each of the words is used in a rather uncommon sense. On khanti, compare
ditthe sute khantim akubbamâno (of the Arahat) at Sutta Nipâta IV, 13, 3, and
the standing use of the verb khamati, at the end of the Kammavâkâs.
269:2 Bhede adhamma-ditthi; literally, 'in the schism (there will be) doctrine
that is against the Dhamma.'
269:3 Anussâveti, which is here equivalent to the technical 'publication'
required in the English law of libel and slander.
269:4 See the note above on VII, 4, 1.
271:1 The sum of the last two sections seems to come to this, that practically
such a schism as would have the awful effects set out above in § 4 would be
impossible in Buddhism. For not only is a formal putting forward and voting on
the false doctrine essential to schism as distinct from mere disagreement, but
the offending Bhikkhu must also be quite aware that the doctrine so put forth is
wrong, or at least doubtful, and also that the schism resulting from his action
will be, or will probably be, disastrous to the Dhamma. In other words, the
schism must be brought about by deliberately putting forward a doctrine known to
be false, or at least doubtful, or with the express intention or hope of thereby
injuring the cause of the Dhamma (that is, of the Truth).
him, and took his seat on one side. And when he was so seated, the venerable
Upâli said to the Blessed One: 'The expressions, Lord, "disunion in the Samgha,"
and "schism in the Samgha," are used 1. How much, Lord, goes to make disunion
and not schism in the Samgha, and how much goes to make both disunion and schism
in the Samgha?'
'If one is on one side, Upâli, and two on the other side, and a fourth makes a
formal proposition, and gives them voting-tickets, saying, "This is according to
the Dhamma, and according to the Vinaya, and according to the teaching of the
Master. Take this (ticket) and give your sanction to this (opinion)"--then this,
Upâli, is disunion in the Samgha, and not schism.
If, Upâli, two are on one side, and other two are on the other side, and a fifth
. . . . (and so on up to) and an eighth tell them something (etc., as
before)--then this, Upâli, is disunion in the Samgha, and not schism.
'If, Upâli, four are on one side, and other four
p. 266
are on the other side, and a ninth tell them (&c., as before)--then this, Upâli,
is both disunion in the Samgha, and it is schism 1.
(A separation) of nine, Upâli, or of more than nine, is both disunion in the
Samgha, and it is schism.
'A Bhikkhunî, Upâli, cannot make (one of the requisite number to cause) a
schism, though she may help to produce a schism--nor a woman novice, nor a
Sâmanera, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who
is in full possession of all his privileges, and belongs to the same communion,
and is domiciled in the same district 2 who can make (one of the number
requisite to form) a schism.'
2. 'There is the expression, Lord, "schism in the Samgha." How much, Lord, does
it require to constitute a schism in the Samgha?'
'They put forth 3, Upâli, what is not Dhamma as Dhamma (1), or what is Dhamma as
not Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not
Vinaya (4), or what has not been taught and spoken by the Tathâgata as taught
and spoken by him (5), or what has been taught and spoken by the Tathâgata as
not taught
p. 267
and spoken by him (6), or what has not been practised by the Tathâgata as
practised by him (7), or what has been practised by the Tathâgata as not
practised by him (8), or what has not been ordained by the Tathâgata as ordained
by him (9), or what has been ordained by the Tathâgata as not ordained by him
(10), or what is no offence as an offence (11), or what is an offence as no
offence (12), or what is a slight offence to be a grievous offence (13), or what
is a grievous offence to be a slight offence (14), or what is (a rule regarding)
an offence to which there is an atonement as without atonement (15), or what is
(a rule regarding) an offence to which there is no atonement as admitting of
atonement (16), or what is a grave offence as not .a grave offence (17), or what
is not a grave offence as a grave offence (18). In these Eighteen Points they
hinder and mislead (their followers) 1, and perform independently Uposatha, and
Pavâranâ, and (official) acts of the Samgha. So much, Upâli, does it require to
constitute a schism in the Samgha.'
3. 'There is the expression, Lord, "concord in the Samgha." What, Lord, does it
require to constitute concord in the Samgha?'
'They put forth, Upâli, what is not Dhamma as not Dhamma (and so on through the
Eighteen Points down to the end).
24. 'To what (result of Karma), Lord, does that
p. 268
man give rise who brings about a schism in the Samgha when it is in concord?'
'He gives rise, Upâli, to a fault (the result of which) endures for a Kalpa, and
for a Kalpa is he boiled in Niraya.'
"He who breaks up the Samgha is (doomed) to remain for a Kalpa in states of
suffering and woe 1.
He who delights in party (strife), and adheres not to the Dhamma, is cut off
from Arahatship:
Having broken up the Samgha when it was at peace he is boiled for a Kalpa in
Niraya."
'To what (result of Karma), Lord, does that man give rise who brings about
reconciliation in the Samgha when it has been split up?'
'He gives rise, Upâli, to the highest merit, and for a Kalpa is he happy in
heaven.
"Blessed is concord in the Samgha, and the support of those who are at peace!
He who delights in peace, adhering to the Dhamma, is not cut off from
Arahatship:
On reconciling the Samgha, when it was at strife, he is happy for a Kalpa in
heaven."'
5. 'Can it be, Lord, that one who breaks up the Samgha is irretrievably (doomed)
to remain for a Kalpa in states of suffering and woe?'
'Yes, Upâli, that can be.'
'Can it be, Lord, that one who breaks up the Samgha is not doomed to be reborn
in states either of suffering or of woe; that he is not doomed to remain so in
such states for a Kalpa; and that he (his position) is not irretrievable?'
'Yes, Upâli, that can be.'
p. 269
'Who then, Lord, [comes under the first head?]'
'In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his
opinion and his approval and his pleasure and his intention 1 (to what he says
and does); and in belief that the doctrine (he propounds) is against the Dhamma,
and that the schism resulting therefrom would be against the Dhamma 2; and makes
publication thereof 3, giving out tickets, and saying, "Take this
(voting-ticket): approve this (opinion) 4. This is Dhamma; this is Vinaya; this
is the teaching of the Master,"--a man, Upâli, who thus divides the Samgha, is
irretrievably doomed to remain for a K al pa in states of suffering and woe.'
[The above paragraph is then repeated in full, reading successively for 'in
belief that the doctrine (he propounds) is against the Dhamma, and the schism
resulting therefrom would be against the Dhamma,' each of the following
clauses:--
(b) . . . in belief that the doctrine is against the Dhamma, but that the schism
resulting therefrom would be in accordance with the Dhamma . . .
p. 270
(c) . . . in belief that the doctrine is against the Dhamma, but in uncertainty
whether the schism resulting therefrom would be against the Dhamma or not . . .
(d) . . . in belief that the doctrine is in accordance with the Dhamma, but that
the schism resulting therefrom would be against the Dhamma . . .
(e) . . . in belief that the doctrine is in accordance with the Dhamma, but in
uncertainty whether the schism resulting therefrom would be against the Dhamma
or not . . .
(f) . . . in uncertainty whether the doctrine is against the Dhamma or not, but
in the belief that the schism resulting therefrom would be against the Dhamma .
. .
(g) . . . in uncertainty whether the doctrine is against the Dhamma or not, and
in the belief that the schism resulting therefrom would be against the Dhamma .
. .
(h) . . . in uncertainty whether the doctrine would be against the Dhamma, and
in uncertainty whether the schism resulting therefrom would be against the
Dhamma or not . . .]
[The whole paragraph is then again repeated, reading successively for 'gives out
that which is not Dhamma as Dhamma' each of the Eighteen Points given in full in
VII, 5, 2.]
6. 'Who then, Lord, is one who breaks up the Samgha, and yet is not doomed to be
reborn in states either of suffering or of woe; is not doomed to remain in such
states for a Kalpa; and is not so doomed that his position is irretrievable?'
'In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on
successively
p. 271
through the whole Eighteen Points] without directing his opinion and his
approval and his pleasure and his intention thereto, and in the belief that the
doctrine he propounds is in accordance with the Dhamma, and that the schism
resulting therefrom would be so too 1.'
________________________
Here ends the Third Portion for Recitation.
=====================
Here ends the Seventh Khandhaka, on Divisions in the Samgha.
Footnotes
265:1 Samgha-râgi and samgha-bhedo. See Mahâvagga X. 1, 6, where other
expressions, not here referred to, are also used.
266:1 That is, stated shortly, it requires the breaking up of a body of at the
least nine Bhikkhus to make a schism.
266:2 Pakatatto samâna-samvâsako samâna-sîmâya thito. On the two last of these
expressions, see our notes on Mahâvagga IX, 4, 8. The first is there wrongly
rendered, and should be translated as it is here; see the frequent passages in
which the word occurs (eg. Kullavagga I, 5, 1; I, 6, 1; I, 27, 1; II, 1, &c.,
where we have rendered it shortly 'a regular Bhikkhu').
266:3 The first ten of the following list recur word for word in the Aṅguttara
Nikâya I, 11, 1-20 (Adhammâdi-vagga), and the whole eighteen above in the
Mahâvagga X, 5, 4, 5.
267:1 Both the exact Pâli form and the interpretation of these terms are
uncertain. Buddhaghosa's notes will be found at p. 325 of H.O.'s edition of the
text, and most probably we should there read parisam in both cases.
267:2 On the whole of the following section, compare above, VII, 3, 16, where
much of the phraseology recurs.
268:1 On this line see our note above on VII; 4, 7.
269:1 Vinidhâya ditthim, vinidhâya khantim, vinidhâya rukim, vinidhâya bhâvam.
These expressions all recur in the Sutta-vibhaṅga, Pâkittiya I, 2, 2 and
following sections, where the question at issue is whether an erroneous
statement is, or is not, a conscious lie. The meaning of the whole is clear,
though each of the words is used in a rather uncommon sense. On khanti, compare
ditthe sute khantim akubbamâno (of the Arahat) at Sutta Nipâta IV, 13, 3, and
the standing use of the verb khamati, at the end of the Kammavâkâs.
269:2 Bhede adhamma-ditthi; literally, 'in the schism (there will be) doctrine
that is against the Dhamma.'
269:3 Anussâveti, which is here equivalent to the technical 'publication'
required in the English law of libel and slander.
269:4 See the note above on VII, 4, 1.
271:1 The sum of the last two sections seems to come to this, that practically
such a schism as would have the awful effects set out above in § 4 would be
impossible in Buddhism. For not only is a formal putting forward and voting on
the false doctrine essential to schism as distinct from mere disagreement, but
the offending Bhikkhu must also be quite aware that the doctrine so put forth is
wrong, or at least doubtful, and also that the schism resulting from his action
will be, or will probably be, disastrous to the Dhamma. In other words, the
schism must be brought about by deliberately putting forward a doctrine known to
be false, or at least doubtful, or with the express intention or hope of thereby
injuring the cause of the Dhamma (that is, of the Truth).
Cullavagga - Seventh Khandhaka: Chapter 4
1. Now Devadatta on that day, which was Uposatha day, arose from his seat, and
gave out voting-tickets 1, saying, 'We went, Sirs, to the Samana Gotama and
asked for the Five Points, saying--(etc., as above in VII, 3, 14 and 15). These
the Samana Gotama will not allow; but we live in accordance therewith. Whosoever
of the venerable ones approves of the Five Things, let him take a ticket.'
Now at that time there were five hundred Bhikkhus, Vesâliyans, and belonging to
the Vaggian clan 2, who had but recently joined the Order, and were ignorant of
what he had in hand 3. These took the voting-tickets, believing [the Five Points
to be according to] the Dhamma, and the Vinaya, and the teaching of the Master.
And Devadatta, having thus created a division in the Samgha, went out to the
hill Gayâ-sîsa, taking those five hundred Bhikkhus with him.
Then Sâriputta and Moggallâna went to the Blessed One, and bowed down before
him, and took their seats on one side. And when they were so seated, Sâriputta
said to the Blessed One: 'Devadatta,
p. 257
[paragraph continues] Lord, has gone forth to Gayâ-sîsa, taking five hundred
Bhikkhus with him.'
'Verily, Sâriputta and Moggallâna, there must be a feeling of kindness towards
those young Bhikkhus among you both. Go therefore, both of you, before they have
fallen into entire destruction.'
'Even so, Lord,' said Sâriputta and Moggallâna, in assent to the Blessed One.
And rising from their seats, they bowed down before him, and keeping him on
their right hand as they passed him, they set out for Gayâ-sîsa.
Then at that time a certain Bhikkhu, standing not far from the Blessed One,
began to weep. And the Blessed One said to him: 'Why, O Bhikkhu, dost thou
weep?'
'Those, Lord, who are the Blessed One's chief disciples, Sâriputta and
Moggallâna, even they have gone to Devadatta's side, approving the Dhamma of
Devadatta.'
That, O Bhikkhu, would be impossible, that Sâriputta and Moggallâna should
approve his teaching. They are gone only to gain those Bhikkhus over again 1:
2. Now at that time Devadatta, surrounded by a great number of adherents, was
seated, preaching the Dhamma. And when he saw from afar Sâriputta and Moggallâna
coming towards him, he said to the Bhikkhus: 'See, O Bhikkhus, how well preached
must be my doctrine, in that even the two chief disciples of the Samana
Gotama--Sâriputta
p. 258
and Moggallâna--are coming to join me, being pleased with my Dhamma.'
When he had thus spoken Kokâlika said to Devadatta: 'O venerable Devadatta,
trust not Sâriputta and Moggallâna, for they are inclined towards evil, and
under the influence of evil desires.'
'Nay, my friend, let us bid them welcome since they take pleasure in my teaching
(Dhamma).'
And Devadatta invited Sâriputta to share his own seat, saying, 'Come, friend
Sâriputta. Sit thou here!'
'Nay (there is no need of that),' said Sâriputta; and taking another seat, he
sat down on one side. And Devadatta instructed and incited and aroused and
gladdened the Bhikkhus far into the night with religious discourse; and then
made request to Sâriputta, saying, 'The assembly, friend Sâriputta, is still
alert and sleepless. Will you, friend Sâriputta, be so good as to think of some
religious discourse to address to the Bhikkhus 1? My back is tired, and I would
stretch myself a little.'
'Even so, friend,' said the venerable Sâriputta, in assent to Devadatta. And
Devadatta spread his waist-cloth folded in four on the ground, and lay down on
his right side. And in a moment even sleep overcame him who was tired, and had
lost his presence of mind and his self-consciousness 2.
3. Then the venerable Sâriputta taught and exhorted the Bhikkhus in a religious
discourse touching the marvels of preaching, and the venerable
p. 259
[paragraph continues] Moggallâna taught and exhorted the Bhikkhus in a religious
discourse touching the marvels of Iddhi. And whilst they were being so taught
and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth
1--(that is, the knowledge that) whatsoever has a beginning, in that is inherent
also the necessity of dissolution. Then the venerable Sâriputta addressed the
Bhikkhus, and said: 'Let us go, my friends, to the Blessed One's side. Whosoever
approves of his doctrine (Dhamma), let him come.'
And Sâriputta and Moggallâna went back to the Veluvana, taking those five
hundred Bhikkhus with them. But Kokâlika awoke Devadatta, and said: 'Arise,
friend Devadatta! Your Bhikkhus have been led away by Sâriputta and Moggallâna.
Did I not tell you, Devadatta, not to trust Sâriputta and Moggallâna, in that
they were inclined towards evil, and were under the influence of evil desires?'
Then hot blood came forth from Devadatta's mouth 2.
4. But Sâriputta and Moggallâna went to the place where the Blessed One was, and
bowed down before him, and took their seats on one side. And when they were so
seated, Sâriputta said to the Blessed One:
'It were well, Lord, that Bhikkhus who have turned aside to schism should be
received afresh into the higher grade of the Order.'
'Nay, Sâriputta, let not the reordination of schismatical
p. 260
[paragraph continues] Bhikkhus seem good to thee. But rather cause such Bhikkhus
to confess that they have committed a thullakkaya offence. And how, Sâriputta,
did Devadatta treat you?'
'When Devadatta, Lord, had instructed and aroused and incited and gladdened the
Bhikkhus far into the night with religious discourse, he then 'made request to
me, saying, "The assembly, friend Sâriputta, is still alert and sleepless. Will
you, friend Sâriputta, think of some religious discourse to address to the
Bhikkhus? My back is tired, and I would stretch myself a little." This, Lord,
was the way in which Devadatta behaved to me.'
5. Then the Blessed One addressed the Bhikkhus, and said: 'Once upon a time, O
Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside
it; and they, plunging into the pond, plucked with their trunks the edible
stalks of the lotus plants, washed them till they were quite clean 1, masticated
them 2 without any dirt, and so eat them up. And that produced in them both
beauty and strength, and by reason thereof they neither went down into death,
nor into any sorrow like unto death. Now among those great elephants, O
Bhikkhus, there were young elephant calves, who also, in imitation of those
others, plunged into that pond, and plucked with their trunks the edible stalks
of the lotus plants; but they did not wash them till they were clean, but
masticated them, dirt and all, and so eat them up. And that produced in them
p. 261
neither beauty nor strength; and by reason thereof they went down into death,
and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who,
poor creature, is emulating me.
'Like the elephant calf who eateth mud in imitation, of the great beast 1
That shakes the earth, and eats the lotus plant, and watches through the night
among the waters 2--
So will he, poor creature, die that emulateth me.'
6. 'A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to
do the work of an emissary. And what are the eight? The Bhikkhu, O Bhikkhus,
must be able to hear and to make others listen, able to learn, able to bear in
mind, able to discern and to make others discern, skilful to deal with friends
and foes, and no maker of quarrels. These are the eight qualifications of which
when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an
emissary.
'Sâriputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do
the work of an emissary. What are the eight (&c., as in last paragraph)?
'He who on entering a company that is violent of speech, p. 262
Fears not, forgoes no word, disguises not his message,
Is unambiguous in what he says, and being questioned angers not,
Of such is surely the Bhikkhu worthy to go on a mission 1.'
7. 'Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil
conditions 2, is irretrievably (doomed to) remain for a Kalpa in states of
suffering and woe 3. And what are the eight? He is overcome, his mind is taken
up by gain, by want of gain, by fame, by want of fame, by honour, by want of
honour, by his having wicked desires, and by his having wicked friends. These, O
Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and
his mind being taken up, he is irretrievably(doomed to) remain for a Kalpa in
states of suffering and woe.
'It would be well, O Bhikkhus, that Bhikkhus should continue in complete
ascendancy over any gain or loss, any fame or the reverse, any honour or
p. 263
dishonour, any evil longing or evil friendship, that may accrue to them. And for
what reason 1? For as much, O Bhikkhus, that bad influences (âsavas) arise, full
of vexation and distress 2, to one who is not continuing in complete ascendancy
over each of these eight things, but to one, who is so continuing, such
influences arise not. This is the reason, O Bhikkhus, why it would be well (&c.,
as before). Let us then, O Bhikkhus, continue in complete ascendancy over any
gain or loss, any fame or the reverse, any honour or dishonour, any evil longing
or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you
train yourselves.
There are three evil conditions, O Bhikkhus, by which Devadatta being overcome,
and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in
states of suffering and woe. And what are the three? His having wicked desires,
and his having wicked friends, and his having come to a stop on his way (to
Nirvâna or Arahatship) because he had already attained to some lesser thing 3.
These are the three (&c., as before).'
p. 264
8. "Verily! let no wicked desire whatever arise within you!
Know rather from this what is the outcome thereof.
Known was he as wise, reputed to be trained;
Aglow with glory did Devadatta stand' (thus have I heard).
He gave himself to vanity, to attacking 1 the Tathâgata:
He fell into the Avîki hell, guarded fourfold and terrible 2.
The injurer of the good, of the man who does no wrong,
Him sin pervades, the man of cruel heart, and void of love.
Though one should think the ocean to befoul with but one poison pot,
Yet could he not befoul it, for awful 3 is the sea, and great;
Just so though one should injure the Tathâgata by words,--
p. 265
That perfect one, that peaceful heart,--against him the words would not avail.
Let the wise Bhikkhu make a friend of, and resort to him
By following whose way he will come to the end of griefs!"
Footnotes
256:1 It may be noticed that Devadatta here takes upon himself the office of a
salâka-gâhâpako without having been appointed to it in the manner required by
the rule laid down in Kullavagga IV, 9 and 10. On the process to be followed
when voting with tickets, see IV, 4, 26.
256:2 So it is the Vaggians from Vesâlî who are represented, below XII, 1, 1, to
have put forward those Ten Points which gave rise to the Council and the schism
at Vesâlî a hundred years after the Buddha's death.
256:3 Apakataññuno.
257:1 Bhikkhu-saññattiyâ. The phrase occurs above at IV, 14, 26, and below XII,
2, 8, and corresponds to the expression ganam saññâpeti (above, VII, 3, 14),
used of Devadatta's trying to gain the people over to his views.
258:1 Patibhâtu tam bhikkhûnam dhammî kathâ. See our note above on Mahâvagga V,
13, 9.
258:2 Compare Mahâvagga VIII, 16 = Sutta-vibhaṅga, Samghâdisesa I, 2, 1.
259:1 This expression is the standing one in conversions; see, for instance,
Mahâvagga I, 7, 6; Kullavagga VI, 4, 5, VII, 3, 6.
259:2 The later legends preserved in Spence Hardy and Bigandet say that
Devadatta died on the spot.
260:1 The last three lines have occurred word for word in Mahâvagga VI, 20, 2.
260:2 Samkhâditvâ. Compare the use of this word at Gâtaka I, 507.
261:1 Mahâ-varâha. At Abhidhâna-ppadîpikâ, verse 1115, varâha is said to mean
'elephant' as well as 'boar;' and so here Buddhaghosa says Mahâ-varâhassa
mahâ-nâgassa. As this explanation possibly rests only on such passages as the
present, we have chosen an ambiguous rendering.
261:2 Nadîsu gaggato ti. Ettha so kira hatthi-nâgo sâyanhasamayam tam
nadî-nâmakam pokkharanim ogâhetvâ kilanto sabbarattim vîtinâmesi gâlikam karoti.
Tena vuttam nadisu gaggato ti (B.).
262:1 On these lines compare some similar expressions at Mahâvagga X, 6, 3.
262:2 Asaddhamma. It is very difficult to find a proper rendering for this
expression. Dhamma here means, no doubt, 'quality,' 'condition' (as it does in
the title of the Sanskrit work Saddharma-pundarîka, unhappily rendered by
Burnouf, 'Lotus de la bonne loi'). But the details of the various particulars
suggest rather the rendering 'surrounding occurrences' or 'matters,' for they
are objective, external, and not (or only incidentally and secondarily)
subjective, internal.
262:3 Âpâyiko nerayiko. 'Liable to re-birth in apâya and in niraya: Of these the
former includes the latter, and also the states of being an animal, a
disembodied ghost (peta), or an asura. Hell, though a convenient, is a
misleading translation of the latter of the two words, for the reasons given by
Rh. D. on Mahâ-parinibbâna Sutta I, 23. All the expressions used here recur
below at VII, 5, 4.
263:1 Kim (read kam) atthavasam patikka. So also above, Mahâvagga VIII, 15, 7;
Kullavagga VII, 1, 6, and in the Mahâ-parinibbâna Sutta V, 28, and Dhammapada,
verse 289. The whole of the previous sentence is here repeated in the text.
263:2 Vighâta-parilâhâ. This is a standing epithet of the Âsavas, recurring, for
instance, many times in the Sabbâsava Sutta, §§ 18-37 (Rh. D.'s 'Buddhist
Suttas,' pp. 302 and following). The word 'influence,' here chosen as a
rendering for âsava, is suggested by Dr. Morris as being similar, both in its
derivation and in the history of its meaning, to the Pâli one. The principal
objection against it is that it has never acquired the bad connotation of âsava,
and requires, therefore, to be supplemented by some epithet.
263:3 Oramattakena visesâdhigamena antarâ vosânam âpâdi. On this phrase, which
recurs in full in the Mahâ-parinibbâna p. 264 Sutta, I, 7, see Buddhaghosa's
note there, quoted by Rh. D., 'Buddhist Suttas,' p. 7. The 'lesser thing' here
referred to is doubtless the pothugganikâ iddhi mentioned above in § 4:
264:1 Anukinno âsagganam. On the former of these two words the passages at
Dîpavamsa I, 18, and Gâtaka I, 20 (verse 126), and below, VII, 5, 2 = Mahâvagga
X, 5, 4, may be referred to. The latter seems to bear the same relation to
âsâdana, 'attack,' as vikubbana does to vikarana. Buddhaghosa's notes (text. p.
325) presuppose different. readings of both words.
264:2 'Guarded fourfold' is katudvâram, that is, 'having gates and the ramparts
(through which they pass) on all four sides.' On the general sentiment of these
stanzas, and especially of this line, compare the Kokâliya Sutta in the Sutta
Nipâta (III, 10).
264:3 Bhasmâ is explained by Buddhaghosa as equal to bhayânako.
gave out voting-tickets 1, saying, 'We went, Sirs, to the Samana Gotama and
asked for the Five Points, saying--(etc., as above in VII, 3, 14 and 15). These
the Samana Gotama will not allow; but we live in accordance therewith. Whosoever
of the venerable ones approves of the Five Things, let him take a ticket.'
Now at that time there were five hundred Bhikkhus, Vesâliyans, and belonging to
the Vaggian clan 2, who had but recently joined the Order, and were ignorant of
what he had in hand 3. These took the voting-tickets, believing [the Five Points
to be according to] the Dhamma, and the Vinaya, and the teaching of the Master.
And Devadatta, having thus created a division in the Samgha, went out to the
hill Gayâ-sîsa, taking those five hundred Bhikkhus with him.
Then Sâriputta and Moggallâna went to the Blessed One, and bowed down before
him, and took their seats on one side. And when they were so seated, Sâriputta
said to the Blessed One: 'Devadatta,
p. 257
[paragraph continues] Lord, has gone forth to Gayâ-sîsa, taking five hundred
Bhikkhus with him.'
'Verily, Sâriputta and Moggallâna, there must be a feeling of kindness towards
those young Bhikkhus among you both. Go therefore, both of you, before they have
fallen into entire destruction.'
'Even so, Lord,' said Sâriputta and Moggallâna, in assent to the Blessed One.
And rising from their seats, they bowed down before him, and keeping him on
their right hand as they passed him, they set out for Gayâ-sîsa.
Then at that time a certain Bhikkhu, standing not far from the Blessed One,
began to weep. And the Blessed One said to him: 'Why, O Bhikkhu, dost thou
weep?'
'Those, Lord, who are the Blessed One's chief disciples, Sâriputta and
Moggallâna, even they have gone to Devadatta's side, approving the Dhamma of
Devadatta.'
That, O Bhikkhu, would be impossible, that Sâriputta and Moggallâna should
approve his teaching. They are gone only to gain those Bhikkhus over again 1:
2. Now at that time Devadatta, surrounded by a great number of adherents, was
seated, preaching the Dhamma. And when he saw from afar Sâriputta and Moggallâna
coming towards him, he said to the Bhikkhus: 'See, O Bhikkhus, how well preached
must be my doctrine, in that even the two chief disciples of the Samana
Gotama--Sâriputta
p. 258
and Moggallâna--are coming to join me, being pleased with my Dhamma.'
When he had thus spoken Kokâlika said to Devadatta: 'O venerable Devadatta,
trust not Sâriputta and Moggallâna, for they are inclined towards evil, and
under the influence of evil desires.'
'Nay, my friend, let us bid them welcome since they take pleasure in my teaching
(Dhamma).'
And Devadatta invited Sâriputta to share his own seat, saying, 'Come, friend
Sâriputta. Sit thou here!'
'Nay (there is no need of that),' said Sâriputta; and taking another seat, he
sat down on one side. And Devadatta instructed and incited and aroused and
gladdened the Bhikkhus far into the night with religious discourse; and then
made request to Sâriputta, saying, 'The assembly, friend Sâriputta, is still
alert and sleepless. Will you, friend Sâriputta, be so good as to think of some
religious discourse to address to the Bhikkhus 1? My back is tired, and I would
stretch myself a little.'
'Even so, friend,' said the venerable Sâriputta, in assent to Devadatta. And
Devadatta spread his waist-cloth folded in four on the ground, and lay down on
his right side. And in a moment even sleep overcame him who was tired, and had
lost his presence of mind and his self-consciousness 2.
3. Then the venerable Sâriputta taught and exhorted the Bhikkhus in a religious
discourse touching the marvels of preaching, and the venerable
p. 259
[paragraph continues] Moggallâna taught and exhorted the Bhikkhus in a religious
discourse touching the marvels of Iddhi. And whilst they were being so taught
and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth
1--(that is, the knowledge that) whatsoever has a beginning, in that is inherent
also the necessity of dissolution. Then the venerable Sâriputta addressed the
Bhikkhus, and said: 'Let us go, my friends, to the Blessed One's side. Whosoever
approves of his doctrine (Dhamma), let him come.'
And Sâriputta and Moggallâna went back to the Veluvana, taking those five
hundred Bhikkhus with them. But Kokâlika awoke Devadatta, and said: 'Arise,
friend Devadatta! Your Bhikkhus have been led away by Sâriputta and Moggallâna.
Did I not tell you, Devadatta, not to trust Sâriputta and Moggallâna, in that
they were inclined towards evil, and were under the influence of evil desires?'
Then hot blood came forth from Devadatta's mouth 2.
4. But Sâriputta and Moggallâna went to the place where the Blessed One was, and
bowed down before him, and took their seats on one side. And when they were so
seated, Sâriputta said to the Blessed One:
'It were well, Lord, that Bhikkhus who have turned aside to schism should be
received afresh into the higher grade of the Order.'
'Nay, Sâriputta, let not the reordination of schismatical
p. 260
[paragraph continues] Bhikkhus seem good to thee. But rather cause such Bhikkhus
to confess that they have committed a thullakkaya offence. And how, Sâriputta,
did Devadatta treat you?'
'When Devadatta, Lord, had instructed and aroused and incited and gladdened the
Bhikkhus far into the night with religious discourse, he then 'made request to
me, saying, "The assembly, friend Sâriputta, is still alert and sleepless. Will
you, friend Sâriputta, think of some religious discourse to address to the
Bhikkhus? My back is tired, and I would stretch myself a little." This, Lord,
was the way in which Devadatta behaved to me.'
5. Then the Blessed One addressed the Bhikkhus, and said: 'Once upon a time, O
Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside
it; and they, plunging into the pond, plucked with their trunks the edible
stalks of the lotus plants, washed them till they were quite clean 1, masticated
them 2 without any dirt, and so eat them up. And that produced in them both
beauty and strength, and by reason thereof they neither went down into death,
nor into any sorrow like unto death. Now among those great elephants, O
Bhikkhus, there were young elephant calves, who also, in imitation of those
others, plunged into that pond, and plucked with their trunks the edible stalks
of the lotus plants; but they did not wash them till they were clean, but
masticated them, dirt and all, and so eat them up. And that produced in them
p. 261
neither beauty nor strength; and by reason thereof they went down into death,
and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who,
poor creature, is emulating me.
'Like the elephant calf who eateth mud in imitation, of the great beast 1
That shakes the earth, and eats the lotus plant, and watches through the night
among the waters 2--
So will he, poor creature, die that emulateth me.'
6. 'A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to
do the work of an emissary. And what are the eight? The Bhikkhu, O Bhikkhus,
must be able to hear and to make others listen, able to learn, able to bear in
mind, able to discern and to make others discern, skilful to deal with friends
and foes, and no maker of quarrels. These are the eight qualifications of which
when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an
emissary.
'Sâriputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do
the work of an emissary. What are the eight (&c., as in last paragraph)?
'He who on entering a company that is violent of speech, p. 262
Fears not, forgoes no word, disguises not his message,
Is unambiguous in what he says, and being questioned angers not,
Of such is surely the Bhikkhu worthy to go on a mission 1.'
7. 'Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil
conditions 2, is irretrievably (doomed to) remain for a Kalpa in states of
suffering and woe 3. And what are the eight? He is overcome, his mind is taken
up by gain, by want of gain, by fame, by want of fame, by honour, by want of
honour, by his having wicked desires, and by his having wicked friends. These, O
Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and
his mind being taken up, he is irretrievably(doomed to) remain for a Kalpa in
states of suffering and woe.
'It would be well, O Bhikkhus, that Bhikkhus should continue in complete
ascendancy over any gain or loss, any fame or the reverse, any honour or
p. 263
dishonour, any evil longing or evil friendship, that may accrue to them. And for
what reason 1? For as much, O Bhikkhus, that bad influences (âsavas) arise, full
of vexation and distress 2, to one who is not continuing in complete ascendancy
over each of these eight things, but to one, who is so continuing, such
influences arise not. This is the reason, O Bhikkhus, why it would be well (&c.,
as before). Let us then, O Bhikkhus, continue in complete ascendancy over any
gain or loss, any fame or the reverse, any honour or dishonour, any evil longing
or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you
train yourselves.
There are three evil conditions, O Bhikkhus, by which Devadatta being overcome,
and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in
states of suffering and woe. And what are the three? His having wicked desires,
and his having wicked friends, and his having come to a stop on his way (to
Nirvâna or Arahatship) because he had already attained to some lesser thing 3.
These are the three (&c., as before).'
p. 264
8. "Verily! let no wicked desire whatever arise within you!
Know rather from this what is the outcome thereof.
Known was he as wise, reputed to be trained;
Aglow with glory did Devadatta stand' (thus have I heard).
He gave himself to vanity, to attacking 1 the Tathâgata:
He fell into the Avîki hell, guarded fourfold and terrible 2.
The injurer of the good, of the man who does no wrong,
Him sin pervades, the man of cruel heart, and void of love.
Though one should think the ocean to befoul with but one poison pot,
Yet could he not befoul it, for awful 3 is the sea, and great;
Just so though one should injure the Tathâgata by words,--
p. 265
That perfect one, that peaceful heart,--against him the words would not avail.
Let the wise Bhikkhu make a friend of, and resort to him
By following whose way he will come to the end of griefs!"
Footnotes
256:1 It may be noticed that Devadatta here takes upon himself the office of a
salâka-gâhâpako without having been appointed to it in the manner required by
the rule laid down in Kullavagga IV, 9 and 10. On the process to be followed
when voting with tickets, see IV, 4, 26.
256:2 So it is the Vaggians from Vesâlî who are represented, below XII, 1, 1, to
have put forward those Ten Points which gave rise to the Council and the schism
at Vesâlî a hundred years after the Buddha's death.
256:3 Apakataññuno.
257:1 Bhikkhu-saññattiyâ. The phrase occurs above at IV, 14, 26, and below XII,
2, 8, and corresponds to the expression ganam saññâpeti (above, VII, 3, 14),
used of Devadatta's trying to gain the people over to his views.
258:1 Patibhâtu tam bhikkhûnam dhammî kathâ. See our note above on Mahâvagga V,
13, 9.
258:2 Compare Mahâvagga VIII, 16 = Sutta-vibhaṅga, Samghâdisesa I, 2, 1.
259:1 This expression is the standing one in conversions; see, for instance,
Mahâvagga I, 7, 6; Kullavagga VI, 4, 5, VII, 3, 6.
259:2 The later legends preserved in Spence Hardy and Bigandet say that
Devadatta died on the spot.
260:1 The last three lines have occurred word for word in Mahâvagga VI, 20, 2.
260:2 Samkhâditvâ. Compare the use of this word at Gâtaka I, 507.
261:1 Mahâ-varâha. At Abhidhâna-ppadîpikâ, verse 1115, varâha is said to mean
'elephant' as well as 'boar;' and so here Buddhaghosa says Mahâ-varâhassa
mahâ-nâgassa. As this explanation possibly rests only on such passages as the
present, we have chosen an ambiguous rendering.
261:2 Nadîsu gaggato ti. Ettha so kira hatthi-nâgo sâyanhasamayam tam
nadî-nâmakam pokkharanim ogâhetvâ kilanto sabbarattim vîtinâmesi gâlikam karoti.
Tena vuttam nadisu gaggato ti (B.).
262:1 On these lines compare some similar expressions at Mahâvagga X, 6, 3.
262:2 Asaddhamma. It is very difficult to find a proper rendering for this
expression. Dhamma here means, no doubt, 'quality,' 'condition' (as it does in
the title of the Sanskrit work Saddharma-pundarîka, unhappily rendered by
Burnouf, 'Lotus de la bonne loi'). But the details of the various particulars
suggest rather the rendering 'surrounding occurrences' or 'matters,' for they
are objective, external, and not (or only incidentally and secondarily)
subjective, internal.
262:3 Âpâyiko nerayiko. 'Liable to re-birth in apâya and in niraya: Of these the
former includes the latter, and also the states of being an animal, a
disembodied ghost (peta), or an asura. Hell, though a convenient, is a
misleading translation of the latter of the two words, for the reasons given by
Rh. D. on Mahâ-parinibbâna Sutta I, 23. All the expressions used here recur
below at VII, 5, 4.
263:1 Kim (read kam) atthavasam patikka. So also above, Mahâvagga VIII, 15, 7;
Kullavagga VII, 1, 6, and in the Mahâ-parinibbâna Sutta V, 28, and Dhammapada,
verse 289. The whole of the previous sentence is here repeated in the text.
263:2 Vighâta-parilâhâ. This is a standing epithet of the Âsavas, recurring, for
instance, many times in the Sabbâsava Sutta, §§ 18-37 (Rh. D.'s 'Buddhist
Suttas,' pp. 302 and following). The word 'influence,' here chosen as a
rendering for âsava, is suggested by Dr. Morris as being similar, both in its
derivation and in the history of its meaning, to the Pâli one. The principal
objection against it is that it has never acquired the bad connotation of âsava,
and requires, therefore, to be supplemented by some epithet.
263:3 Oramattakena visesâdhigamena antarâ vosânam âpâdi. On this phrase, which
recurs in full in the Mahâ-parinibbâna p. 264 Sutta, I, 7, see Buddhaghosa's
note there, quoted by Rh. D., 'Buddhist Suttas,' p. 7. The 'lesser thing' here
referred to is doubtless the pothugganikâ iddhi mentioned above in § 4:
264:1 Anukinno âsagganam. On the former of these two words the passages at
Dîpavamsa I, 18, and Gâtaka I, 20 (verse 126), and below, VII, 5, 2 = Mahâvagga
X, 5, 4, may be referred to. The latter seems to bear the same relation to
âsâdana, 'attack,' as vikubbana does to vikarana. Buddhaghosa's notes (text. p.
325) presuppose different. readings of both words.
264:2 'Guarded fourfold' is katudvâram, that is, 'having gates and the ramparts
(through which they pass) on all four sides.' On the general sentiment of these
stanzas, and especially of this line, compare the Kokâliya Sutta in the Sutta
Nipâta (III, 10).
264:3 Bhasmâ is explained by Buddhaghosa as equal to bhayânako.
Cullavagga - Seventh Khandhaka: Chapter 3
1. Now at that time the Blessed One was seated preaching the Dhamma, and
surrounded by a great multitude, including the king and his retinue. And
Devadatta rose from his seat, and arranging his upper robe over one shoulder,
stretched out his joined hands to the Blessed One, and said to the Blessed One:
'The Blessed One, Lord, is now grown aged, he is old and stricken in years, he
has accomplished a long journey, and his term of life is nearly run 1. Let the
Blessed One now dwell at ease in the enjoyment of happiness reached even in this
world. Let the Blessed One give up the Bhikkhu-samgha to me, I will be its
leader.'
'Thou hast said enough, Devadatta. Desire not to be the leader of the
Bhikkhu-samgha.'
[And a second time Devadatta made the same request, and received the same reply.
And a third time Devadatta made the same request.]
'I would not give over the Bhikkhu-samgha, Devadatta, even to Sâriputta and
Moggallâna.
p. 239
[paragraph continues] How much less, then, to so vile and evil-living a person
as you 1.'
Then Devadatta thought: 'Before the king and his retinue the Blessed One denies
me, calling me "evil-living," and exalts Sâriputta and Moggallâna.' And, angry
and displeased, he bowed down before the Blessed One, and keeping him on his
right hand as he passed him, he departed thence.
This was the first time that Devadatta bore malice against the Blessed One.
2. And the Blessed One said to the Bhikkhus, 'Let then the Samgha, O Bhikkhus,
carry out against Devadatta the Act of Proclamation 2 in Râgagaha, to the effect
that whereas the nature of Devadatta used to be of one kind it is now of
an-other kind, and that whatsoever he shall do, either bodily or verbally, in
that neither shall the Buddha be recognised, nor the Dhamma, nor the Samgha, but
only Devadatta.
'And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able
Bhikkhu (&c.,
p. 240
in the same form as in I, I, 4, down to the end of the Kammavâkâ).'
And the Blessed One said to the venerable Sâriputta, 'Do you then, Sâriputta,
proclaim Devadatta throughout Râgagaha.'
'In former times, Lord, I have sung the praises of Devadatta in Râgagaha,
saying, "Great is the power (Iddhi) of the son of Godhi! Great is the might of
the son of Godhi!" How can I now proclaim him throughout Râgagaha?'
'Was it not truth that you spoke, Sâriputta, when you [so] sang his praises?'
'Yea, Lord!'
'Even so, Sâriputta, do you now, speaking the truth, proclaim Devadatta
throughout Râgagaha.'
'Even so, Lord,' said Sâriputta, in assent to the Blessed One.
3. And the Blessed One said to the Bhikkhus:
Let then the Samgha appoint Sâriputta to the office of proclaiming Devadatta
throughout Râgagaha to the effect (&c., as before, § 2). And thus, O Bhikkhus,
should he be appointed. First, Sâriputta should be asked, &c. (as usual in
official appointments 1, down to the end of the Kammavâkâ).'
Then Sâriputta, being so appointed, entered Râgagaha with a number of Bhikkhus,
and proclaimed Devadatta accordingly. And thereupon those people who were
unbelievers, and without devotion or insight, spake thus: 'They are jealous,
these Sakyaputtiya Samanas! They are jealous of the gain and hospitality that
fall to Devadatta!' But those who were believers, full of devotion, able, and
gifted with in-
p. 241
sight, spake thus: This cannot be any ordinary affair 1, in that the Blessed One
has had Devadatta proclaimed throughout Râgagaha!'
4. And Devadatta went to Agâtasattu the prince, and said to him: 'In former
days, prince, people were long-lived, but now their term of life is short. It is
quite possible, therefore, that you may complete your time while you are still a
prince. So do you, prince, kill your father, and become the Râga; and I will
kill the Blessed One, and become the Buddha.'
And prince Agâtasattu thought, 'This worthy Devadatta has great powers and
might; he will know (what is right).' And fastening a dagger 2 against his
thigh, he entered with violence and at an unusual hour 3, though fearful,
anxious, excited, and alarmed, the royal chamber. And when the ministers who
were in attendance in the private chamber saw that, they seized him. And when,
on searching him, they found the dagger fastened on his thigh, they asked him:
'What were you going to do, O prince?'
'I wanted to kill my father.'
'Who incited you to this?'
'The worthy Devadatta.'
Then some of the ministers advised 'The prince should be slain, and Devadatta,
and all the Bhikkhus.' Others of them advised 'The Bhikkhus ought not to be
slain, for they have done no wrong;
p. 242
but only the prince and Devadatta.' Others of them again said, 'Neither should
the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be
told of this, and we should do as the king shall command.'
5. So these ministers, taking the prince with them, went to the Râga of Magadha,
to Seniya Bimbisâra, and told him what had happened.
'What advice, my friends, did the ministers give?'
[When they had told him all (as before) he said]: 'What, my friends, can the
Buddha, or the Samgha, or the Dhamma have to do with this? Has not the Blessed
One had a proclamation already made throughout Râgagaha concerning Devadatta, to
the effect that whereas his nature used to be of one kind, it is now of another;
and that whatsoever he shall do, either bodily or verbally, that shall neither
the Buddha, nor the Dhamma, nor the Samgha be required, but only Devadatta?'
Then those ministers who had advised that the prince and Devadatta and all the
Bhikkhus should be slain, them he made incapable (of ever again holding office)
And those ministers who had advised that the prince should be slain, and
Devadatta, them he degraded to lower offices. But those ministers who had
advised that neither should the prince be slain, nor Devadatta, nor the
Bhikkhus, but that the king should be informed of it, and his command be
followed, them he advanced to high positions.
And the Râga of Magadha, Seniya Bimbisâra, said to prince Agâtasattu: 'Why did
you want to kill me, O prince?'
p. 243
'I wanted a kingdom, O king!'
'If you then want a kingdom, O prince, let this kingdom be thine!' And he handed
over the kingdom to Agâtasattu the prince 1'.
6. Then Devadatta went to prince 2 Agâtasattu, and said, 'Give such orders, O
king, to your men that I may deprive the Samana Gotama of life.' And Agâtasattu
the prince gave orders to his men: 'Whatsoever the worthy Devadatta tells you,
that do!'
Then to one man Devadatta gave command: 'Go, my friend, the Samara Gotama is
staying at such and such a place. Kill him, and come back by this path.' Then on
that path he placed other two men, telling them, 'Whatever man you see coming
alone along this path, kill him, and return by that path.' Then on that path he
placed other four men [and so on up to sixteen men].
7. And that man took his sword and shield, and hung his bow and quiver at his
back, and went to the place where the Blessed One was, and when at some little
distance from the Blessed One, being
p. 244
terrified, anxious, excited, and alarmed, he stood stark still and stiff 1.
On the Blessed One seeing him so, he said to the man: 'Come hither, friend,
don't be afraid.'
Then that man laid aside his sword and his shield, took off his bow and his
quiver, and went up to the Blessed One; and falling at his feet, he said to the
Blessed One: 'Transgression, Lord, has overcome me even according to my folly,
my stupidity, and my unrighteousness, in that I have come hither with evil and
with murderous intent. May the Blessed One accept the confession I make of my
sin in its sinfulness, to the end that in future I may restrain myself
therefrom!'
'Verily, my friend, transgression has overcome thee [&c., down to] intent. But
since you, my friend, look upon your sin as sin, and duly make amends for it, we
do accept (your confession of) it. For this, O friend, is progress in the
discipline of the Noble One, that he who has seen his sin to be sin makes amends
for it as is meet, and becomes able in future to restrain himself therefrom 2.'
Then the Blessed One discoursed to that man in due order, that is to say (&c.,
as usual in conversions 3, down to) 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 the Blessed One said to the man: 'Do not, my friend, leave me by that path.
Go by this path.' and so dismissed him by another way.
p. 245
8. But the two men thought, 'Where now can that man be who was to come alone? He
is delaying long.' And as they were going to meet him, they caught sight of the
Blessed One sitting at the foot of a certain tree. On seeing him they went up to
the place where he was, and saluted him, and took their seats on one side. To
them also the Blessed One discoursed, [and they were converted as the other man
had been, and he sent them back by another way. And the same thing occurred as
to the four, and the eight, and the sixteen men 1.]
9. And the one man returned to Devadatta, and said to him: 'I cannot, Lord,
deprive the Blessed One of life. Great is the power (Iddhi 2) and might of the
Blessed One.'
'That will do, friend. You need not do so. I will slay the Blessed One myself.'
Now at that time the Blessed One was walking up and down (meditating) in the
shade below 3 the mountain called the Vulture's Peak. And Devadatta climbed up
the Vulture's Peak, and hurled down a mighty rock with the intention of
depriving the Blessed One of life. But two mountain peaks came together and
stopped that rock and only a splinter 4 falling from it made the foot of the
Blessed One to bleed 5.
p. 246
Then the Blessed One, looking upwards, said to Devadatta: 'Great, O foolish one,
is the demerit you have brought forth for yourself 1, in that with evil and
murderous intent you have caused the blood of the Tathâgata to flow.'
And the Blessed One said to the Bhikkhus: 'This is the first time that Devadatta
has heaped up (against himself) a Karma which will work out its effect in the
immediate future 2, in that with evil and murderous intent he has caused the
blood of the Tathâgata to flow.'
10. And the Bhikkhus having heard that Devadatta was compassing the death of the
Blessed One, walked round and round the Vihâra, making recitation in high and
loud tones, for a protection and guard to the Blessed One. On hearing that noise
the Blessed One asked the venerable Ânanda what it was. And when Ânanda [told
him], the Blessed One said: 'Then, Ânanda, call the Bhikkhus in my
p. 247
name, saying, "The Teacher sends for the venerable ones."'
And he [did so], and they came, and saluted the Blessed One, and took their
seats on one side. And when they were so seated, the Blessed One said to the
Bhikkhus: 'This, O Bhikkhus, is an impossible thing, and one that cannot occur,
that one should deprive a Tathâgata of life by violence. The Tathâgatas, O
Bhikkhus, are extinguished (in death) in due and natural course.
'There are, O Bhikkhus, these five kinds, of teachers now living in the world
(&c., as in VII, 2, 3, 4, down to the end). And this, O Bhikkhus, is an
impossible thing, and one that cannot occur, that a Tathâgata should be slain by
any act set on foot by any one besides himself. The Tathâgatas, O Bhikkhus, are
extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus,
each one to his Vihâra, for the Tathâgatas require no protection.'
11. Now at that time there was at Râgagaha an elephant named Nâlâgiri, fierce,
and a manslayer. And Devadatta went into Râgagaha, and to the elephant stables,
and said to the elephant-keepers 1: 'I, my friends, am a relative of the raga's,
and am able to advance a man occupying a low position to a high position, and to
order increase of rations or of pay. Therefore, my friends, when the Samana
Gotama shall have arrived at this carriage-road 2, then loose the elephant
Nâlâgiri, and let him go down the road.'
p. 248
'Even so, Sir,' said those elephant-keepers in assent to Devadatta.
And when the Blessed One early in the morning had dressed himself, he entered
Râgagaha duly bowled and robed, and with a number of Bhikkhus, for alms; and he
entered upon that road. On seeing him the elephant-keepers loosed Nâlâgiri, and
let it go down the road. And the elephant saw the Blessed One coming from the
distance; and as soon as it saw him, it rushed towards the Blessed One with
uplifted trunk, and with its tail and ears erect.
When those Bhikkhus saw the elephant Nâlâgiri coming in the distance, they said
to the Blessed One: 'This elephant, Lord, Nâlâgiri, is fierce, and a manslayer,
and it has got into this road. Let the Blessed One, Lord, turn back: let the
Happy One turn back.'
'Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&c.,
as in last section, down to the end].'
[And a second and a third time the Bhikkhus made the same appeal, and received
the same reply.]
12. Then at that time the people climbed up on to the upper storeys of the
houses, and on to the balconies, and on to the roofs. And those of them who were
unbelievers and without faith or insight, said, 'Truly the countenance of the
great Samana is beautiful; but the elephant will do him a hurt 1.' But those who
were believers, full of
p. 249
devotion, able, and gifted with insight, said, '’Twill be long e’er the elephant
can fight a fight with the elephant (of men)!'
And the Blessed One caused the sense of his love to pervade the elephant
Nâlâgiri 1; and the elephant, touched by the sense of his love, put down his
trunk, and went up to the place where the Blessed One was, and stood still
before him. And the Blessed One, stroking the elephant's forehead with his right
hand, addressed him in these stanzas:
'Touch not, O elephant, the elephant of men; for sad, O elephant, is such attack
2,
'For no bliss is there, O elephant, when he is passed from hence, for him who
strikes the elephant of men.
'Be not then mad, and neither be thou careless 3, for the careless enter not
into a state of bliss,
'Rather do thou thyself so act, that to a state of bliss thou mayest go.'
And Nâlâgiri the elephant took up with his trunk the dust from off the feet of
the Blessed One, and sprinkled it over its head, and retired, bowing backwards
the while it gazed upon the Blessed One.
And Nâlâgiri the elephant returned to the elephant stables, and stood in its
appointed place, and
p. 250
became once more the tame Nâlâgiri. And at that time the people sung these
verses:
'They can be tamed by sticks, and goads, and whips,
'But the great Sage has tamed this elephant without a weapon or a stick.'
13. The people were angry, murmured, and became indignant, saying, How wicked is
this Devadatta, and how wretched 1, in that he can go about to slay the Samana
Gotama, who is so mighty and so powerful.' And the gain and honour of Devadatta
fell off, while that of the Blessed One increased.
2Now at that time, when the gain and honour of Devadatta had fallen off, he
went, surrounded by Bhikkhus, to people's houses, appealing for alms 3.
The people were angry, murmured, and became indignant, saying, 'How can the
Sakyaputtiya Samanas live on food that they ask for at people's houses? Who is
not fond of well-cooked food? Who does not like sweet things?'
The Bhikkhus heard (&c., down to) the Blessed One said to the Bhikkhus
'Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that
p. 251
[paragraph continues] (not more than) three shall enjoy an alms (together) at
people's houses--and this for the sake of three reasons; (to wit) for the
restraint of the evil-minded, and for the ease of the good 1, lest those who
have evil desires should, in reliance upon a particular party (among the
Bhikkhus), break up the Samgha 2, and (lastly) out of compassion for the laity
3. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be
dealt with according to law 4.'
14 5. Now Devadatta went to the place where Kokâlika, and Katamoraka-tissaka,
and the son of Khanda-devî and Samudda-datta were, and said to them, 'Come,
Sirs, let us stir up a division in the Samana Gotama 's Samgha, and in the body
of his adherents 6.'
When he had thus spoken, Kokâlika said to Devadatta, 'The Samana Gotama, Sir, is
mighty and powerful. How can we [do such a thing]?'
'Come, Sirs, let us go to the Samana Gotama, and make the following five
demands, saying,
p. 252
[paragraph continues] "The Blessed One, Lord, has declared in many a figure the
advantages of the man who wishes for little, who is easy to satisfy in the
matter of support and nourishment, who has eradicated evil from his mind, has
quelled his passions, and is full of faith, of reverence, and of the exercise of
zeal 1. The following five things, Lord, conduce to such a condition 2. It would
be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the
woods--if whosoever goes to the neighbourhood of a village should thereby commit
an offence. It would be good if they should, their lives long, beg for alms--if
whosoever should accept an invitation, should thereby commit an offence. It
would be good if they should clothe themselves, their lives long, in cast-off
rags--if whosoever should accept a gift of robes from a layman 3, should thereby
commit an offence. It would be good if they should dwell, their lives long,
under the trees 4--if whosoever should (sleep) under a roof, should thereby
commit an offence. It would be good if they should, their lives long, abstain
from fish 5--if whosoever should
p. 253
eat fish, should thereby commit an offence." The Samana Gotama will not grant
these things. Then will we gain over the people by means thereof.'
'Yes; it may be possible so to stir up divisions in the Samgha, and in the party
of the Samana Gotama. For the people believe in rough measures.'
15. And Devadatta went to the Blessed One, surrounded by his friends, and made
these demands [in the words just set out].
'No, Devadatta. Whosoever wishes to do so, let him dwell in the woods; whosoever
wishes to do so, let him dwell in the neighbourhood of a village. Whosoever
wishes to do so, let him beg for alms; whosoever wishes to do so, let him accept
invitations from the laity. Whosoever wishes to do so, let him dress in rags;
whosoever wishes to do so, let him receive gifts of robes from laymen. Sleeping
under trees has been allowed by me, Devadatta, for eight months in the year; and
the eating of fish that is pure in the three points--to wit, that the eater has
not seen, or heard, or suspected that it has been caught for that purpose.'
And Devadatta, pleased and delighted that the Blessed One had refused the five
demands, arose from his seat, and keeping him on his right hand as he passed
him, departed thence with his friends. And he entered into Râgagaha, and urged
his view upon the people by means thereof, saying, 'Such and such things did we
ask, Sirs, of the Samana Gotama. He would not allow them, but we live in
accordance with them.'
16. Then those of the people who were unbelievers, and without reverence or
insight, said. 'These Sakyaputtiya Samanas have eradicated evil
p. 254
from their minds, and have quelled their passions, while on the other hand the
Samana Gotama is luxurious, and his mind dwells on abundance 1.' But those of
the people who were believers, and full of reverence and insight, were
indignant, became vexed, and murmured, saying, 'How can Devadatta go about to
stir up division in the Samgha of the Blessed One, and in the party that is
subject to him.'
The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One.
'Is it true, O Devadatta, as they say, that thou goest about to stir up division
in the Samgha, and in the body of my adherents?'
'It is true, Lord.'
'(Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem
good to thee 2;--grievous is such division. Whosoever, O Devadatta, breaks up
the Samgha, when it is at peace, he gives birth to a fault (the effect of) which
endures for a kalpa 3, and for a kalpa is he boiled in niraya. But whosoever, O
Devadatta, makes peace in the Samgha, when it has been divided, he gives birth
to the highest merit, and for a kalpa is he happy in heaven 4. Thou hast gone
far enough,
p. 255
[paragraph continues] Devadatta. Let not a division in the Samgha, O Devadatta,
seem good to thee. Grievous, O Devadatta, is such division.'
17. Now the venerable Ânanda, having dressed himself early in the morning, went
duly bowled and robed into Râgagaha for alms. And Devadatta saw the venerable
Ânanda proceeding through Râgagaha for alms. On seeing that he went up to the
venerable Ânanda, and said to him: 'At once, from this day forth, friend Ânanda,
I intend to perform Uposatha, and to carry out the formal proceedings of the
Order, without either the Blessed One or the Bhikkhu-samgha.'
And when the venerable Ânanda had gone through Râgagaha for alms, and had
returned from his rounds, and had finished his meal, he went to the Blessed One,
and bowed down before him, and took his seat on one side. And when he was so
seated, he told the Blessed One [what Devadatta had said, and added], 'This very
day, Lord, Devadatta will break up the Samgha.'
Then the Blessed One, when he heard that, gave utterance at that time to this
expression of strong emotion:
'Easy is a good act to the good, a good act is hard to the wicked;
'Easy is evil to the evil, but evil is hard for the Noble Ones to do.'
________________________
Here ends the Second Portion for Recitation.
Footnotes
238:1 This string of epithets recurs in Pârâgika I, 1, 2, of old and venerable
Brâhmans.
239:1 In the text read khavassa khelâpakassa. On the first word, compare V, 2,
8. For the second the Dhammapada commentator (Fausböll, p. 143) reads, as does
the Sinhalese MS. in our passage, khelâsika. Buddhaghosa, explaining it, says,
'In this passage (we should recollect) that those who obtain the requisites (of
a Bhikkhu) by an evil mode of life are said by the Noble Ones to be like unto
spittle. The Blessed One calls him khelâpaka (to ex-press that) he eats, (that
is, 'gains a living) in sin like that.' (For the Pâli, see the edition of the
text, p. 323, where the comma after khelasadisâ should be before it.)
239:2 Pakâsaniya-kammam. This is not one of the regular official acts of the
Samgha, as described in Kullavagga I, and is only mentioned in this passage. It
is not referred to by the Dhammapada commentator.
240:1 See, for instance, I, 22, 2.
241:1 Na orakam bhavissati. See Mahâvagga I, 9, 1, and Kullavagga VI, 4, 10, and
our note on the latter passage.
241:2 Potthanikam. This word has already occurred at Mahâvagga VI, 23, 3.
241:3 Divâdivassa. See the use of this word at Gâtaka II, 1.
243:1 The early literature already mentions that Agâtasattu eventually killed
his father. (See, for instance, Sâmañña-phala Sutta, p. 154.) Bigandet I, 261
(3rd edition) adds that the mode adopted was by starving him to death in prison.
243:2 The Buddhist writers being so especially careful in their ac-curate use of
titles, it is particularly noteworthy that Agâtasattu is here called prince
(kumâra) and not king (râga). It is almost impossible to avoid the conclusion
that this paragraph stood originally in some other connection; and that the
events it describes must then have been supposed to have taken place before
Agâtasattu actually became king. That the Dhammapada commentator says here
(Fausböll, p. 143) tasmim (that is. Agâtasattu) ragge patitthite, is no evidence
the other way; for that account is either taken from this, or depends ultimately
upon it.
244:1 Patthaddha; that is, prastabdha. See Sutta-vibhaṅga, Pârâgika I, 10, 17,
21.
244:2 This confession and acceptance are in a standing form, which occurs, for
instance, at Mahâvagga IX, 1, g; Kullavagga V, 20, 5.
244:3 See, for instance, Kullavagga VI, 4, 5.
245:1 The last two paragraphs of § 7 are repeated in full in the text in each
case.
245:2 The Iddhi here must be the power of religious persuasion.
245:3 Pakkhâyâyam. See Mahâvagga V, 1, 5, and Mahâ-parinibbâna Sutta II, 31 (p.
22 of the text).
245:4 Papatikâ. In the text, by a misprint, this and the preceding word have
been joined together.
245:5 Pâde ruhiram uppâdesi, where ruhira is equal to lohita. p. 246 It is so
used at Gâtaka II, 275, in the Milinda Pañha in the account of the present
incident in the Dhammapada commentary (p. 144). In Mahâvagga I, 67, where it is
said that one who has shed (a Buddha's) blood cannot be received into the Order,
the expression is lohitam uppâdeti: and in numerous passages elsewhere it is
added that such a lohituppâdako becomes ipso facto discharged from one or other
of the duties and privileges of a member of the Order, just as if he had thrown
off the robes.
246:1 Pasûtam. By a misprint the text has pasutam. Compare the end of § 16
below.
246:2 Ânantarika-kammam. That is, that will work out its effect, (not in the
next birth, as is the case of all other Karma,) but immediately, in the present
life. There are five such deeds (see Childers, sub voce pañk°, and Milinda
Pañha, p. 25). The Bodisats, according to Gâtaka I, 45 (verse 256), are free
from such sins.
247:1 Hatthi-bhande. See the note on Mahâvagga VI, 37, 2.
247:2 Rakkham; that is, rathyâm. Compare Gâtaka I, 346, and the Old Commentary
on the Bhikkhunî-vibhaṅga, Pâkittiya VII.
248:1 The setting of this paragraph is parallel to § 3 above in this chapter;
the speech of the unbelievers is the same as that of the Gatilas at Mahâvagga I,
15, 4.
249:1 Mettena kittena phari; literally, 'he suffused him with loving heart.'
Compare Rh. D.'s 'Buddhist Birth Stories,' i. p.112.
249:2 In nâgamâsado the m is inserted for euphony. See the instances given by
Kuhn, 'Beiträge zur Pâli-grammatik,' p. 63. Many others might be added;
siva-m-añgase, Gâtaka. vol. i, verse 27; samana-m-akala, Childers sub voce, &c.
Compare the curious use of âsâdeti at Kullavagga I, 27.
249:3 A play on the words is here lost in English (mâ mado mâ ka pamâdo).
250:1 Alakkhiko ti ettha na lakkhetîti alakkhiko na gânâtîti attho.
Apâkata-kammam karomîti na gânâtîti na lakkhitabbo ti alakkhano passitabbo ti
attho (B.). We venture to differ from both of these explanations, and to follow
rather the derivation of the word, and the meaning of the corresponding Sanskrit
term alakshmîka.
250:2 From here down to the 'decision' is identical with the introductory story
in the Sutta-vibhaṅga to the 32nd Pâkittiya,--a rule the previous existence of
which is implied in the decision given here.
250:3 Viññâpeti is continually used in the Sutta-vibhaṅga in this sense, and
even occurs already in the Pâtimokkha, Pâkittiya 39.
251:1 This whole phrase recurs in Sutta-vibhaṅga, Pârâgika I, 5, 11, and in the
Aṅguttara Nikâya II, 17, 2. In the latter passage Dr. Morris reads dummaññûnam;
see his note at pp. 127, 128. But the Sanskrit Buddhist vocabulary Vyutpatti
(teste Böhtlingk-Roth, s.v. maṅku) authorises the use of dummaṅku.
251:2 So the Aṅguttara, loc. cit., has, in the same connection, gihînam
anukampâya pâpikkhânam pakkhupakkhedâya.
251:3 See last note. The idea is here, of course, lest any particular layman
should be burdened by providing for many Bhikkhus.
251:4 That is, under the 32nd Pâkittiya, on which rule the Sutta-vibhaṅga
explains the phrase gana-bhogana.
251:5 Sections 14, 15, and the greater part of 16 recur, word for word, as the
introductory story to the 10th Samghâdisesa.
251:6 In kakka-bhedam the first word no doubt connotes 'kingdom, lordship,' as
in dhamma-kakka, kakkavatti, &c.
252:1 This is part of the standing 'religious discourse' so often ascribed to
the Buddha in the Vinaya texts, and given at full in the Kullavagga I, 1-3.
252:2 It was on precisely the same reasoning that a certain Bhikkhu in Mahâvagga
VIII, 28, 1, endeavoured to get the Buddha to convert to the rejection of all
clothing.
252:3 At Mahâvagga VIII, 1, 35, it is laid down that a Bhikkhu may either dress
in cast-off rags, or accept robes from a layman, according as he likes.
252:4 This dwelling under trees is expressly forbidden, as regards the season of
the rains, in Mahâvagga III, 12, 5.
252:5 The rule of the Order is merely that no one may knowingly eat fish which
he has seen or heard or suspected to have been caught for that purpose. See
Mahâvagga VI, 31, 14.
254:1 Bâhulliko bâhullâya keteti. Both these expressions occur above in
Mahâvagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory
stories to Gâtaka, Nos. 6 and 32) as the standing expression for the opposite of
the state of mind in which a good Bhikkhu ought to live.
254:2 Mâ te rukki samghabhedo. For the connotation of this phrase, compare
below, VII, 4, 4.
254:3 Kappatthikam kibbisam. At Gâtaka I, 172, 213, 215, Prof. Fausböll reads
kappa kappatthiya. In saying that the fault itself (kibbisam) is to endure for a
kalpa, the meaning of course is that its effects on the Karma will endure so
long.
254:4 Either the text has here preserved (as in other cases elsewhere) p. 255
the fragments of earlier verses, or the poetical forms of the verses below at
VII, 5, 4, have crept into the prose here, where we should otherwise expect
sagge and niraye.
surrounded by a great multitude, including the king and his retinue. And
Devadatta rose from his seat, and arranging his upper robe over one shoulder,
stretched out his joined hands to the Blessed One, and said to the Blessed One:
'The Blessed One, Lord, is now grown aged, he is old and stricken in years, he
has accomplished a long journey, and his term of life is nearly run 1. Let the
Blessed One now dwell at ease in the enjoyment of happiness reached even in this
world. Let the Blessed One give up the Bhikkhu-samgha to me, I will be its
leader.'
'Thou hast said enough, Devadatta. Desire not to be the leader of the
Bhikkhu-samgha.'
[And a second time Devadatta made the same request, and received the same reply.
And a third time Devadatta made the same request.]
'I would not give over the Bhikkhu-samgha, Devadatta, even to Sâriputta and
Moggallâna.
p. 239
[paragraph continues] How much less, then, to so vile and evil-living a person
as you 1.'
Then Devadatta thought: 'Before the king and his retinue the Blessed One denies
me, calling me "evil-living," and exalts Sâriputta and Moggallâna.' And, angry
and displeased, he bowed down before the Blessed One, and keeping him on his
right hand as he passed him, he departed thence.
This was the first time that Devadatta bore malice against the Blessed One.
2. And the Blessed One said to the Bhikkhus, 'Let then the Samgha, O Bhikkhus,
carry out against Devadatta the Act of Proclamation 2 in Râgagaha, to the effect
that whereas the nature of Devadatta used to be of one kind it is now of
an-other kind, and that whatsoever he shall do, either bodily or verbally, in
that neither shall the Buddha be recognised, nor the Dhamma, nor the Samgha, but
only Devadatta.
'And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able
Bhikkhu (&c.,
p. 240
in the same form as in I, I, 4, down to the end of the Kammavâkâ).'
And the Blessed One said to the venerable Sâriputta, 'Do you then, Sâriputta,
proclaim Devadatta throughout Râgagaha.'
'In former times, Lord, I have sung the praises of Devadatta in Râgagaha,
saying, "Great is the power (Iddhi) of the son of Godhi! Great is the might of
the son of Godhi!" How can I now proclaim him throughout Râgagaha?'
'Was it not truth that you spoke, Sâriputta, when you [so] sang his praises?'
'Yea, Lord!'
'Even so, Sâriputta, do you now, speaking the truth, proclaim Devadatta
throughout Râgagaha.'
'Even so, Lord,' said Sâriputta, in assent to the Blessed One.
3. And the Blessed One said to the Bhikkhus:
Let then the Samgha appoint Sâriputta to the office of proclaiming Devadatta
throughout Râgagaha to the effect (&c., as before, § 2). And thus, O Bhikkhus,
should he be appointed. First, Sâriputta should be asked, &c. (as usual in
official appointments 1, down to the end of the Kammavâkâ).'
Then Sâriputta, being so appointed, entered Râgagaha with a number of Bhikkhus,
and proclaimed Devadatta accordingly. And thereupon those people who were
unbelievers, and without devotion or insight, spake thus: 'They are jealous,
these Sakyaputtiya Samanas! They are jealous of the gain and hospitality that
fall to Devadatta!' But those who were believers, full of devotion, able, and
gifted with in-
p. 241
sight, spake thus: This cannot be any ordinary affair 1, in that the Blessed One
has had Devadatta proclaimed throughout Râgagaha!'
4. And Devadatta went to Agâtasattu the prince, and said to him: 'In former
days, prince, people were long-lived, but now their term of life is short. It is
quite possible, therefore, that you may complete your time while you are still a
prince. So do you, prince, kill your father, and become the Râga; and I will
kill the Blessed One, and become the Buddha.'
And prince Agâtasattu thought, 'This worthy Devadatta has great powers and
might; he will know (what is right).' And fastening a dagger 2 against his
thigh, he entered with violence and at an unusual hour 3, though fearful,
anxious, excited, and alarmed, the royal chamber. And when the ministers who
were in attendance in the private chamber saw that, they seized him. And when,
on searching him, they found the dagger fastened on his thigh, they asked him:
'What were you going to do, O prince?'
'I wanted to kill my father.'
'Who incited you to this?'
'The worthy Devadatta.'
Then some of the ministers advised 'The prince should be slain, and Devadatta,
and all the Bhikkhus.' Others of them advised 'The Bhikkhus ought not to be
slain, for they have done no wrong;
p. 242
but only the prince and Devadatta.' Others of them again said, 'Neither should
the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be
told of this, and we should do as the king shall command.'
5. So these ministers, taking the prince with them, went to the Râga of Magadha,
to Seniya Bimbisâra, and told him what had happened.
'What advice, my friends, did the ministers give?'
[When they had told him all (as before) he said]: 'What, my friends, can the
Buddha, or the Samgha, or the Dhamma have to do with this? Has not the Blessed
One had a proclamation already made throughout Râgagaha concerning Devadatta, to
the effect that whereas his nature used to be of one kind, it is now of another;
and that whatsoever he shall do, either bodily or verbally, that shall neither
the Buddha, nor the Dhamma, nor the Samgha be required, but only Devadatta?'
Then those ministers who had advised that the prince and Devadatta and all the
Bhikkhus should be slain, them he made incapable (of ever again holding office)
And those ministers who had advised that the prince should be slain, and
Devadatta, them he degraded to lower offices. But those ministers who had
advised that neither should the prince be slain, nor Devadatta, nor the
Bhikkhus, but that the king should be informed of it, and his command be
followed, them he advanced to high positions.
And the Râga of Magadha, Seniya Bimbisâra, said to prince Agâtasattu: 'Why did
you want to kill me, O prince?'
p. 243
'I wanted a kingdom, O king!'
'If you then want a kingdom, O prince, let this kingdom be thine!' And he handed
over the kingdom to Agâtasattu the prince 1'.
6. Then Devadatta went to prince 2 Agâtasattu, and said, 'Give such orders, O
king, to your men that I may deprive the Samana Gotama of life.' And Agâtasattu
the prince gave orders to his men: 'Whatsoever the worthy Devadatta tells you,
that do!'
Then to one man Devadatta gave command: 'Go, my friend, the Samara Gotama is
staying at such and such a place. Kill him, and come back by this path.' Then on
that path he placed other two men, telling them, 'Whatever man you see coming
alone along this path, kill him, and return by that path.' Then on that path he
placed other four men [and so on up to sixteen men].
7. And that man took his sword and shield, and hung his bow and quiver at his
back, and went to the place where the Blessed One was, and when at some little
distance from the Blessed One, being
p. 244
terrified, anxious, excited, and alarmed, he stood stark still and stiff 1.
On the Blessed One seeing him so, he said to the man: 'Come hither, friend,
don't be afraid.'
Then that man laid aside his sword and his shield, took off his bow and his
quiver, and went up to the Blessed One; and falling at his feet, he said to the
Blessed One: 'Transgression, Lord, has overcome me even according to my folly,
my stupidity, and my unrighteousness, in that I have come hither with evil and
with murderous intent. May the Blessed One accept the confession I make of my
sin in its sinfulness, to the end that in future I may restrain myself
therefrom!'
'Verily, my friend, transgression has overcome thee [&c., down to] intent. But
since you, my friend, look upon your sin as sin, and duly make amends for it, we
do accept (your confession of) it. For this, O friend, is progress in the
discipline of the Noble One, that he who has seen his sin to be sin makes amends
for it as is meet, and becomes able in future to restrain himself therefrom 2.'
Then the Blessed One discoursed to that man in due order, that is to say (&c.,
as usual in conversions 3, down to) 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 the Blessed One said to the man: 'Do not, my friend, leave me by that path.
Go by this path.' and so dismissed him by another way.
p. 245
8. But the two men thought, 'Where now can that man be who was to come alone? He
is delaying long.' And as they were going to meet him, they caught sight of the
Blessed One sitting at the foot of a certain tree. On seeing him they went up to
the place where he was, and saluted him, and took their seats on one side. To
them also the Blessed One discoursed, [and they were converted as the other man
had been, and he sent them back by another way. And the same thing occurred as
to the four, and the eight, and the sixteen men 1.]
9. And the one man returned to Devadatta, and said to him: 'I cannot, Lord,
deprive the Blessed One of life. Great is the power (Iddhi 2) and might of the
Blessed One.'
'That will do, friend. You need not do so. I will slay the Blessed One myself.'
Now at that time the Blessed One was walking up and down (meditating) in the
shade below 3 the mountain called the Vulture's Peak. And Devadatta climbed up
the Vulture's Peak, and hurled down a mighty rock with the intention of
depriving the Blessed One of life. But two mountain peaks came together and
stopped that rock and only a splinter 4 falling from it made the foot of the
Blessed One to bleed 5.
p. 246
Then the Blessed One, looking upwards, said to Devadatta: 'Great, O foolish one,
is the demerit you have brought forth for yourself 1, in that with evil and
murderous intent you have caused the blood of the Tathâgata to flow.'
And the Blessed One said to the Bhikkhus: 'This is the first time that Devadatta
has heaped up (against himself) a Karma which will work out its effect in the
immediate future 2, in that with evil and murderous intent he has caused the
blood of the Tathâgata to flow.'
10. And the Bhikkhus having heard that Devadatta was compassing the death of the
Blessed One, walked round and round the Vihâra, making recitation in high and
loud tones, for a protection and guard to the Blessed One. On hearing that noise
the Blessed One asked the venerable Ânanda what it was. And when Ânanda [told
him], the Blessed One said: 'Then, Ânanda, call the Bhikkhus in my
p. 247
name, saying, "The Teacher sends for the venerable ones."'
And he [did so], and they came, and saluted the Blessed One, and took their
seats on one side. And when they were so seated, the Blessed One said to the
Bhikkhus: 'This, O Bhikkhus, is an impossible thing, and one that cannot occur,
that one should deprive a Tathâgata of life by violence. The Tathâgatas, O
Bhikkhus, are extinguished (in death) in due and natural course.
'There are, O Bhikkhus, these five kinds, of teachers now living in the world
(&c., as in VII, 2, 3, 4, down to the end). And this, O Bhikkhus, is an
impossible thing, and one that cannot occur, that a Tathâgata should be slain by
any act set on foot by any one besides himself. The Tathâgatas, O Bhikkhus, are
extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus,
each one to his Vihâra, for the Tathâgatas require no protection.'
11. Now at that time there was at Râgagaha an elephant named Nâlâgiri, fierce,
and a manslayer. And Devadatta went into Râgagaha, and to the elephant stables,
and said to the elephant-keepers 1: 'I, my friends, am a relative of the raga's,
and am able to advance a man occupying a low position to a high position, and to
order increase of rations or of pay. Therefore, my friends, when the Samana
Gotama shall have arrived at this carriage-road 2, then loose the elephant
Nâlâgiri, and let him go down the road.'
p. 248
'Even so, Sir,' said those elephant-keepers in assent to Devadatta.
And when the Blessed One early in the morning had dressed himself, he entered
Râgagaha duly bowled and robed, and with a number of Bhikkhus, for alms; and he
entered upon that road. On seeing him the elephant-keepers loosed Nâlâgiri, and
let it go down the road. And the elephant saw the Blessed One coming from the
distance; and as soon as it saw him, it rushed towards the Blessed One with
uplifted trunk, and with its tail and ears erect.
When those Bhikkhus saw the elephant Nâlâgiri coming in the distance, they said
to the Blessed One: 'This elephant, Lord, Nâlâgiri, is fierce, and a manslayer,
and it has got into this road. Let the Blessed One, Lord, turn back: let the
Happy One turn back.'
'Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&c.,
as in last section, down to the end].'
[And a second and a third time the Bhikkhus made the same appeal, and received
the same reply.]
12. Then at that time the people climbed up on to the upper storeys of the
houses, and on to the balconies, and on to the roofs. And those of them who were
unbelievers and without faith or insight, said, 'Truly the countenance of the
great Samana is beautiful; but the elephant will do him a hurt 1.' But those who
were believers, full of
p. 249
devotion, able, and gifted with insight, said, '’Twill be long e’er the elephant
can fight a fight with the elephant (of men)!'
And the Blessed One caused the sense of his love to pervade the elephant
Nâlâgiri 1; and the elephant, touched by the sense of his love, put down his
trunk, and went up to the place where the Blessed One was, and stood still
before him. And the Blessed One, stroking the elephant's forehead with his right
hand, addressed him in these stanzas:
'Touch not, O elephant, the elephant of men; for sad, O elephant, is such attack
2,
'For no bliss is there, O elephant, when he is passed from hence, for him who
strikes the elephant of men.
'Be not then mad, and neither be thou careless 3, for the careless enter not
into a state of bliss,
'Rather do thou thyself so act, that to a state of bliss thou mayest go.'
And Nâlâgiri the elephant took up with his trunk the dust from off the feet of
the Blessed One, and sprinkled it over its head, and retired, bowing backwards
the while it gazed upon the Blessed One.
And Nâlâgiri the elephant returned to the elephant stables, and stood in its
appointed place, and
p. 250
became once more the tame Nâlâgiri. And at that time the people sung these
verses:
'They can be tamed by sticks, and goads, and whips,
'But the great Sage has tamed this elephant without a weapon or a stick.'
13. The people were angry, murmured, and became indignant, saying, How wicked is
this Devadatta, and how wretched 1, in that he can go about to slay the Samana
Gotama, who is so mighty and so powerful.' And the gain and honour of Devadatta
fell off, while that of the Blessed One increased.
2Now at that time, when the gain and honour of Devadatta had fallen off, he
went, surrounded by Bhikkhus, to people's houses, appealing for alms 3.
The people were angry, murmured, and became indignant, saying, 'How can the
Sakyaputtiya Samanas live on food that they ask for at people's houses? Who is
not fond of well-cooked food? Who does not like sweet things?'
The Bhikkhus heard (&c., down to) the Blessed One said to the Bhikkhus
'Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that
p. 251
[paragraph continues] (not more than) three shall enjoy an alms (together) at
people's houses--and this for the sake of three reasons; (to wit) for the
restraint of the evil-minded, and for the ease of the good 1, lest those who
have evil desires should, in reliance upon a particular party (among the
Bhikkhus), break up the Samgha 2, and (lastly) out of compassion for the laity
3. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be
dealt with according to law 4.'
14 5. Now Devadatta went to the place where Kokâlika, and Katamoraka-tissaka,
and the son of Khanda-devî and Samudda-datta were, and said to them, 'Come,
Sirs, let us stir up a division in the Samana Gotama 's Samgha, and in the body
of his adherents 6.'
When he had thus spoken, Kokâlika said to Devadatta, 'The Samana Gotama, Sir, is
mighty and powerful. How can we [do such a thing]?'
'Come, Sirs, let us go to the Samana Gotama, and make the following five
demands, saying,
p. 252
[paragraph continues] "The Blessed One, Lord, has declared in many a figure the
advantages of the man who wishes for little, who is easy to satisfy in the
matter of support and nourishment, who has eradicated evil from his mind, has
quelled his passions, and is full of faith, of reverence, and of the exercise of
zeal 1. The following five things, Lord, conduce to such a condition 2. It would
be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the
woods--if whosoever goes to the neighbourhood of a village should thereby commit
an offence. It would be good if they should, their lives long, beg for alms--if
whosoever should accept an invitation, should thereby commit an offence. It
would be good if they should clothe themselves, their lives long, in cast-off
rags--if whosoever should accept a gift of robes from a layman 3, should thereby
commit an offence. It would be good if they should dwell, their lives long,
under the trees 4--if whosoever should (sleep) under a roof, should thereby
commit an offence. It would be good if they should, their lives long, abstain
from fish 5--if whosoever should
p. 253
eat fish, should thereby commit an offence." The Samana Gotama will not grant
these things. Then will we gain over the people by means thereof.'
'Yes; it may be possible so to stir up divisions in the Samgha, and in the party
of the Samana Gotama. For the people believe in rough measures.'
15. And Devadatta went to the Blessed One, surrounded by his friends, and made
these demands [in the words just set out].
'No, Devadatta. Whosoever wishes to do so, let him dwell in the woods; whosoever
wishes to do so, let him dwell in the neighbourhood of a village. Whosoever
wishes to do so, let him beg for alms; whosoever wishes to do so, let him accept
invitations from the laity. Whosoever wishes to do so, let him dress in rags;
whosoever wishes to do so, let him receive gifts of robes from laymen. Sleeping
under trees has been allowed by me, Devadatta, for eight months in the year; and
the eating of fish that is pure in the three points--to wit, that the eater has
not seen, or heard, or suspected that it has been caught for that purpose.'
And Devadatta, pleased and delighted that the Blessed One had refused the five
demands, arose from his seat, and keeping him on his right hand as he passed
him, departed thence with his friends. And he entered into Râgagaha, and urged
his view upon the people by means thereof, saying, 'Such and such things did we
ask, Sirs, of the Samana Gotama. He would not allow them, but we live in
accordance with them.'
16. Then those of the people who were unbelievers, and without reverence or
insight, said. 'These Sakyaputtiya Samanas have eradicated evil
p. 254
from their minds, and have quelled their passions, while on the other hand the
Samana Gotama is luxurious, and his mind dwells on abundance 1.' But those of
the people who were believers, and full of reverence and insight, were
indignant, became vexed, and murmured, saying, 'How can Devadatta go about to
stir up division in the Samgha of the Blessed One, and in the party that is
subject to him.'
The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One.
'Is it true, O Devadatta, as they say, that thou goest about to stir up division
in the Samgha, and in the body of my adherents?'
'It is true, Lord.'
'(Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem
good to thee 2;--grievous is such division. Whosoever, O Devadatta, breaks up
the Samgha, when it is at peace, he gives birth to a fault (the effect of) which
endures for a kalpa 3, and for a kalpa is he boiled in niraya. But whosoever, O
Devadatta, makes peace in the Samgha, when it has been divided, he gives birth
to the highest merit, and for a kalpa is he happy in heaven 4. Thou hast gone
far enough,
p. 255
[paragraph continues] Devadatta. Let not a division in the Samgha, O Devadatta,
seem good to thee. Grievous, O Devadatta, is such division.'
17. Now the venerable Ânanda, having dressed himself early in the morning, went
duly bowled and robed into Râgagaha for alms. And Devadatta saw the venerable
Ânanda proceeding through Râgagaha for alms. On seeing that he went up to the
venerable Ânanda, and said to him: 'At once, from this day forth, friend Ânanda,
I intend to perform Uposatha, and to carry out the formal proceedings of the
Order, without either the Blessed One or the Bhikkhu-samgha.'
And when the venerable Ânanda had gone through Râgagaha for alms, and had
returned from his rounds, and had finished his meal, he went to the Blessed One,
and bowed down before him, and took his seat on one side. And when he was so
seated, he told the Blessed One [what Devadatta had said, and added], 'This very
day, Lord, Devadatta will break up the Samgha.'
Then the Blessed One, when he heard that, gave utterance at that time to this
expression of strong emotion:
'Easy is a good act to the good, a good act is hard to the wicked;
'Easy is evil to the evil, but evil is hard for the Noble Ones to do.'
________________________
Here ends the Second Portion for Recitation.
Footnotes
238:1 This string of epithets recurs in Pârâgika I, 1, 2, of old and venerable
Brâhmans.
239:1 In the text read khavassa khelâpakassa. On the first word, compare V, 2,
8. For the second the Dhammapada commentator (Fausböll, p. 143) reads, as does
the Sinhalese MS. in our passage, khelâsika. Buddhaghosa, explaining it, says,
'In this passage (we should recollect) that those who obtain the requisites (of
a Bhikkhu) by an evil mode of life are said by the Noble Ones to be like unto
spittle. The Blessed One calls him khelâpaka (to ex-press that) he eats, (that
is, 'gains a living) in sin like that.' (For the Pâli, see the edition of the
text, p. 323, where the comma after khelasadisâ should be before it.)
239:2 Pakâsaniya-kammam. This is not one of the regular official acts of the
Samgha, as described in Kullavagga I, and is only mentioned in this passage. It
is not referred to by the Dhammapada commentator.
240:1 See, for instance, I, 22, 2.
241:1 Na orakam bhavissati. See Mahâvagga I, 9, 1, and Kullavagga VI, 4, 10, and
our note on the latter passage.
241:2 Potthanikam. This word has already occurred at Mahâvagga VI, 23, 3.
241:3 Divâdivassa. See the use of this word at Gâtaka II, 1.
243:1 The early literature already mentions that Agâtasattu eventually killed
his father. (See, for instance, Sâmañña-phala Sutta, p. 154.) Bigandet I, 261
(3rd edition) adds that the mode adopted was by starving him to death in prison.
243:2 The Buddhist writers being so especially careful in their ac-curate use of
titles, it is particularly noteworthy that Agâtasattu is here called prince
(kumâra) and not king (râga). It is almost impossible to avoid the conclusion
that this paragraph stood originally in some other connection; and that the
events it describes must then have been supposed to have taken place before
Agâtasattu actually became king. That the Dhammapada commentator says here
(Fausböll, p. 143) tasmim (that is. Agâtasattu) ragge patitthite, is no evidence
the other way; for that account is either taken from this, or depends ultimately
upon it.
244:1 Patthaddha; that is, prastabdha. See Sutta-vibhaṅga, Pârâgika I, 10, 17,
21.
244:2 This confession and acceptance are in a standing form, which occurs, for
instance, at Mahâvagga IX, 1, g; Kullavagga V, 20, 5.
244:3 See, for instance, Kullavagga VI, 4, 5.
245:1 The last two paragraphs of § 7 are repeated in full in the text in each
case.
245:2 The Iddhi here must be the power of religious persuasion.
245:3 Pakkhâyâyam. See Mahâvagga V, 1, 5, and Mahâ-parinibbâna Sutta II, 31 (p.
22 of the text).
245:4 Papatikâ. In the text, by a misprint, this and the preceding word have
been joined together.
245:5 Pâde ruhiram uppâdesi, where ruhira is equal to lohita. p. 246 It is so
used at Gâtaka II, 275, in the Milinda Pañha in the account of the present
incident in the Dhammapada commentary (p. 144). In Mahâvagga I, 67, where it is
said that one who has shed (a Buddha's) blood cannot be received into the Order,
the expression is lohitam uppâdeti: and in numerous passages elsewhere it is
added that such a lohituppâdako becomes ipso facto discharged from one or other
of the duties and privileges of a member of the Order, just as if he had thrown
off the robes.
246:1 Pasûtam. By a misprint the text has pasutam. Compare the end of § 16
below.
246:2 Ânantarika-kammam. That is, that will work out its effect, (not in the
next birth, as is the case of all other Karma,) but immediately, in the present
life. There are five such deeds (see Childers, sub voce pañk°, and Milinda
Pañha, p. 25). The Bodisats, according to Gâtaka I, 45 (verse 256), are free
from such sins.
247:1 Hatthi-bhande. See the note on Mahâvagga VI, 37, 2.
247:2 Rakkham; that is, rathyâm. Compare Gâtaka I, 346, and the Old Commentary
on the Bhikkhunî-vibhaṅga, Pâkittiya VII.
248:1 The setting of this paragraph is parallel to § 3 above in this chapter;
the speech of the unbelievers is the same as that of the Gatilas at Mahâvagga I,
15, 4.
249:1 Mettena kittena phari; literally, 'he suffused him with loving heart.'
Compare Rh. D.'s 'Buddhist Birth Stories,' i. p.112.
249:2 In nâgamâsado the m is inserted for euphony. See the instances given by
Kuhn, 'Beiträge zur Pâli-grammatik,' p. 63. Many others might be added;
siva-m-añgase, Gâtaka. vol. i, verse 27; samana-m-akala, Childers sub voce, &c.
Compare the curious use of âsâdeti at Kullavagga I, 27.
249:3 A play on the words is here lost in English (mâ mado mâ ka pamâdo).
250:1 Alakkhiko ti ettha na lakkhetîti alakkhiko na gânâtîti attho.
Apâkata-kammam karomîti na gânâtîti na lakkhitabbo ti alakkhano passitabbo ti
attho (B.). We venture to differ from both of these explanations, and to follow
rather the derivation of the word, and the meaning of the corresponding Sanskrit
term alakshmîka.
250:2 From here down to the 'decision' is identical with the introductory story
in the Sutta-vibhaṅga to the 32nd Pâkittiya,--a rule the previous existence of
which is implied in the decision given here.
250:3 Viññâpeti is continually used in the Sutta-vibhaṅga in this sense, and
even occurs already in the Pâtimokkha, Pâkittiya 39.
251:1 This whole phrase recurs in Sutta-vibhaṅga, Pârâgika I, 5, 11, and in the
Aṅguttara Nikâya II, 17, 2. In the latter passage Dr. Morris reads dummaññûnam;
see his note at pp. 127, 128. But the Sanskrit Buddhist vocabulary Vyutpatti
(teste Böhtlingk-Roth, s.v. maṅku) authorises the use of dummaṅku.
251:2 So the Aṅguttara, loc. cit., has, in the same connection, gihînam
anukampâya pâpikkhânam pakkhupakkhedâya.
251:3 See last note. The idea is here, of course, lest any particular layman
should be burdened by providing for many Bhikkhus.
251:4 That is, under the 32nd Pâkittiya, on which rule the Sutta-vibhaṅga
explains the phrase gana-bhogana.
251:5 Sections 14, 15, and the greater part of 16 recur, word for word, as the
introductory story to the 10th Samghâdisesa.
251:6 In kakka-bhedam the first word no doubt connotes 'kingdom, lordship,' as
in dhamma-kakka, kakkavatti, &c.
252:1 This is part of the standing 'religious discourse' so often ascribed to
the Buddha in the Vinaya texts, and given at full in the Kullavagga I, 1-3.
252:2 It was on precisely the same reasoning that a certain Bhikkhu in Mahâvagga
VIII, 28, 1, endeavoured to get the Buddha to convert to the rejection of all
clothing.
252:3 At Mahâvagga VIII, 1, 35, it is laid down that a Bhikkhu may either dress
in cast-off rags, or accept robes from a layman, according as he likes.
252:4 This dwelling under trees is expressly forbidden, as regards the season of
the rains, in Mahâvagga III, 12, 5.
252:5 The rule of the Order is merely that no one may knowingly eat fish which
he has seen or heard or suspected to have been caught for that purpose. See
Mahâvagga VI, 31, 14.
254:1 Bâhulliko bâhullâya keteti. Both these expressions occur above in
Mahâvagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory
stories to Gâtaka, Nos. 6 and 32) as the standing expression for the opposite of
the state of mind in which a good Bhikkhu ought to live.
254:2 Mâ te rukki samghabhedo. For the connotation of this phrase, compare
below, VII, 4, 4.
254:3 Kappatthikam kibbisam. At Gâtaka I, 172, 213, 215, Prof. Fausböll reads
kappa kappatthiya. In saying that the fault itself (kibbisam) is to endure for a
kalpa, the meaning of course is that its effects on the Karma will endure so
long.
254:4 Either the text has here preserved (as in other cases elsewhere) p. 255
the fragments of earlier verses, or the poetical forms of the verses below at
VII, 5, 4, have crept into the prose here, where we should otherwise expect
sagge and niraye.
Subscribe to:
Posts (Atom)