Vinaya Texts, Part I — SBE Vol. 13 — second scan

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SACRED BOOKS OF THE EAST

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THE

SACRED BOOKS OF THE EAST

TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XIII

(BtfovlJ

AT THE CLARENDON PRESS

1881

VINAYA TEXTS

TRANSLATED FROM THE PALI

T. W. RHYS DAVIDS

AND

HERMANN OLDENBERG

PART I

THE PATIMOKKHA THE MAHAVAGGA, I— IV

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AT THE CLARENDON PRESS

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CONTENTS.

Introduction to the Vinaya Texts from the Pali The Patimokkha

Nidana

The Paragika Rules .

The Sawghadisesa Rules

The Aniyata Rules .

The Nissaggiya Pa&ttiya Rules

The Pa£ittiya Rules .

The Pa/idesaniya Rules

The Sekhiya Rules .

The Adhikara^a-samatha Rules

The Mahavagga ....

First Khandhaka (The Admission to the Order of Bhikkhus) .

Second Khandhaka (The Uposatha Ceremony, and the Patimokkha)

Third Khandhaka (Residence during the Rainy Season)

Fourth Khandhaka (The Pavara/za Ceremony) .

PAGE

ix i i

7 16

18 32 56

59 68

239

298

325

Transliteration of Oriental Alphabets adopted for the

Translations of the Sacred Books of the East . 357

IHV^

INTRODUCTION

TO THE

VINAYA TEXTS FROM THE PALL

In the present MSS. the Vinaya Pi/aka is divided into the following books :

p A h •+* * ' r called collectively the Sutta-vibhanga. %* Jl a/?iLLiya, j

r, , , ' > called collectively the Khandhakas.

4. Aullavagga, j

5. Parivara-pa^a.

These books constitute that part of the sacred literature of the Buddhists which contains the regulations for the out- ward life of the members of the Buddhist Sa/^gha — nearly the oldest, and probably the most influential, of all Fra- ternities of monks.

It is impossible to frame any narrower definition of the Vinaya than this, since the gradual change of circumstances in the Fraternity resulted in a gradual change also in the Vinaya itself. To give any more detailed account of what the Vinaya is, it will be necessary to trace what can be at present ascertained of its history; to show — that is, so far as it is yet possible to do so — the causes which led to the establishment of the oldest Rules and Ceremonies of the Order, and to follow step by step the accretions of new literary work around this older nucleus.

For this purpose we propose to consider first the Rules of the work called the Patimokkha; for the later texts presuppose its existence. It is one of the oldest, if not the oldest, of all Buddhist text-books; and it has been

X VINAYA TEXTS FROM THE PALI.

inserted in its entirety into the first part of the Vinaya, the Vibhanga1.

The Patimokkha — the meaning of the name will be dis- cussed later on — seems to have owed its existence to the ancient Indian custom of holding sacred two periods in each month, the times of the Full Moon and of the New Moon.

The Vedic ceremonies of the Danapur/zamasa sacri- fice, and of the feast or sacred day (Upavasatha) con- nected with it, are known to have been very old, and the custom of celebrating these days would naturally be handed on from the Brahmans to the different Samaras, and be modified and simplified (though, as it seems, sometimes increased in number) by them, in accordance with their creeds and their views of religious duty. According to Buddhist tradition2 — and we see no sufficient reason for doubting the correctness of the account — the monks of other, that is, of non-Buddhistic sects, used to meet together at the middle and at the close of every half-month, and were accustomed then to proclaim their new teaching in public. At such times the people would crowd together ; and the different sects found an opportunity of increasing their numbers and their influence.

The Buddhists also adopted the custom of these period- ical meetings, but confined themselves to meeting twice in each month3. And the peculiarity which gave to these meetings among the Buddhists their distinguishing cha- racter seems to have been borrowed by them neither from the Brahmans nor from other dissenters, but to have been an original invention of the Buddhists themselves. The Brethren and Sisters made use of these half-monthly gather- ings to confess to the assembled Order the sins and faults which each of them had committed ; and to take upon him- self, or herself, the penance which the transgressor had thereby incurred. It would be unnecessary to dwell here upon the details of these penitential meetings, as we can

1 The opening sentence only is found in the Mahavagga. See below, p. xv.

2 Mahavagga II, i, i. 3 Ibid. II, 4, 2.

INTRODUCTION. XI

refer the reader to the second book of the Mahavagga, where he will find them fully set out.

It was for use at such penitential gatherings that the text, now known as the Patimokkha, was composed. A list was drawn up — which of course it would be necessary from time to time to complete, and rectify — of those offences which ought to be confessed and atoned for ; this list was read out in the half-monthly meetings of the Order ; and the Brethren and Sisters who were present were asked if they were innocent of each one of the offences therein mentioned.

The use of such a list must have already begun in very early times. Tradition even ascribes the first laying down of each clause to the Buddha himself. This tradition is of course very far from being conclusive ; but neither should we hold it impossible that the Patimokkha, either in its present shape, or at least in its most essential parts, can reach back to the Buddha's own time, or to that of his personal disciples.

This tradition is of course very far from being conclusive ; but neither should we hold it impossible that the Patimokkha, either in its present shape, or at least in its most essential parts, can reach back to the Buddha's own time, or to that of his personal disciples.

It is no doubt natural, through the influence of the his- tory of early Christianity, or perhaps of the school of Socrates, to imagine that early Buddhism was far removed from all fixed and absolute forms, either of creed or of liturgy; and to represent the intercourse of Gotama and his disciples as purely and simply an interchange of spiritual edification, where the spirit was all in all, and the letter was nothing. But it should be remembered that Gotama continued to live for many years^ almost for two generations, after he had formulated the essential points of his system, and after he had founded the brotherhood of his Order. And at that time the stream of scholastic and legal ideas which emanated from the earlier Brahmanism was flowing in full force through the religious circles of India. A rich phraseology of sacred and ecclesiastical expressions, an armoury of technical terms in philosophy and in theology (still preserved in the Brahma^as and Upani- shads), had been developed and made ready for the use of the Buddhists, and Gainas, and other reforming schools. And earlier speculation had raised a whole series of pro-

Xll VINAYA TEXTS FROM THE PALI.

blems, and long-continued custom had elaborated a multi- farious system of ecclesiastical observances, which the newly- risen sects, orthodox or heretical, could grapple with, or could adopt. It seems to us that Gotama's disciples, from the very beginning, were much more than a free and un- formal union of men held together merely' through their common reverence for their Master, and through a common spiritual aim. They formed rather, and from the first, an organised Brotherhood.

But if we look upon the Sakyaputtiya Samaras — for that is the name which the people in the earliest times gave to the community — as from the first an organised body, it is highly probable that the earliest formularies, both of their creeds and of their liturgies, arose in a time, if not during the life of Gotama, yet at most not long after his decease. Now among the oldest expressions of belief we may with certainty rank the four sentences known as the Four Noble Truths and the summary of the so-called Noble Eightfold Path : and the oldest liturgical formularies preserved to us are, without any doubt, the Patimokkha and the various Kammava^as. It is true that these litur- gical formularies, being so much more extensive, may possibly have been modified or added to before they reached the form in which we now possess them ; but there is not the slightest trace of any other liturgies having ever been in use in the Buddhist fraternity.

It is true that these litur- gical formularies, being so much more extensive, may possibly have been modified or added to before they reached the form in which we now possess them ; but there is not the slightest trace of any other liturgies having ever been in use in the Buddhist fraternity.

It is of course impossible to attempt to draw a line between the part which Gotama himself may have had in the settlement of the list of offences contained in the Pati- mokkha, and the part that may have been taken by his disciples. Nor indeed, considering the limited character of our knowledge, is that a point of much importance. But it should perhaps be noticed in this connection that Buddhist tradition does ascribe to one among Gotama's disciples — tg Upali — an especial connection with the Vinaya. This tra- dition reaches back at least as far as the time when the existing recension of the Pali Pi/akas was made, for we find it both in the Sutta- and in the Vinaya-Pi/akas.

INTRODUCTION. Xlll

Thus in the iTullavagga (VI, 13, 1) we find the passage — 'At that time the Blessed One proclaimed the Vinaya in many a way to the Bhikkhus, exalted the Vinaya, exalted the learning of the Vinaya, exalted again and again the venerable Upali. Then thought the Bhikkhus, "The Blessed One hath proclaimed the Vinaya in many a way, hath exalted the Vinaya, hath exalted the learning of the Vinaya, hath exalted again and again the venerable Upali. Come now let us learn the Vinaya from the venerable Upali." And so many Bhikkhus, old and middle-aged and young, learnt the Vinaya from the venerable Upali.5

And again in a Sutta of the Anguttara Nikaya1, where those Bhikkhus are enumerated who, in any par- ticular respect, are the first and foremost in the Brother- hood, Upali is mentioned as the first among the custodians of the Vinaya (the Vinaya-dhara). And further, as is well known, it is Upali who, according to the tradition, plays, at the First Council, the same part of propounder with regard to the Vinaya Texts which Ananda does with regard to the Dhamma Texts2. There may well be some truth in this very ancient tradition that Upali was specially conversant with the Rules of the Order ; but it would be hazardous on that account to ascribe to Upali a share, not only in the handing down of existing Rules, but in the composition of the Patimokkha itself3.

As regards the order in which the various offences are arranged in the Patimokkha, the principal division cor- responds to the division of the Order into Brethren and Sisters: there is a Bhikkhu-patimokkha and a Bhik- khuni-patimokkha. In each of these two chief divisions the offences are divided into various classes, beginning with the heaviest — with those, that is, that result in the exclu-

1 Phayre MS., vol. i. fol. kau. 2 JsTullavagga XII.

In each of these two chief divisions the offences are divided into various classes, beginning with the heaviest — with those, that is, that result in the exclu-

1 Phayre MS., vol. i. fol. kau. 2 JsTullavagga XII.

3 In the Ceylon Chroniclers (Dipava/wsa, Bhawavaras 4 and 5) Upali even becomes the first in a series ofVinayapamokkha, or' Chiefs of the Vinaya ; ' but no such office is known to the older tradition ; and had it existed it would certainly have been mentioned in connection with the dispute about the so- called Ten Points of the Vinaya at the Council of Vesali.

XIV VINAYA TEXTS FROM THE PALI.

sion of the offender from the Order. Inside each class the sequence of the clauses follows no invariable rule. Some- times offences of a related character are placed together in groups1, but sometimes those which would naturally come together are found scattered in quite different parts of the same class2. It is perhaps worthy of notice that there sometimes seems, as in the two cases first mentioned in the last note, to be an effort to arrange the offences in groups (vagga) of ten : and in three cases we find regulations for- mulated with the utmost brevity (the offences being merely expressed by a locative case dependent upon pa£ittiya//z) at the commencement of such a vagga. It seems to us, at least in the present state of our knowledge, quite impossible to draw any conclusions from such peculiarities as to the comparative age of any different parts of the Patimokkha. The irregularities in arrangement may very well be due to want of literary clearness in the compilers of the present Form of Confession, and it would be hazardous to attempt to trace in it any historical argument.

The various points in regard to the Patimokkha dealt with in the foregoing paragraphs do not of themselves show that it was at all older than the rest of the Vinaya Pi/aka ; and indeed the work, as a separate work, is not considered among Buddhists to belong to the Pi/akas at all, and is therefore not included in the list of works of which the Pi/akas consist. But every single Rule or Clause in the Patimokkha is in fact found word for word in the Sutta-vibhanga, the quotations being so complete that the Patimokkha might be entirely put together again by piecing together extracts from the Vinaya Pi/aka. And it is not possible that the Patimokkha originated merely by such a process of dovetailing ; for the quotations in the Vinaya Pi/aka, though not actually called quotations, bear the un- mistakable stamp of being taken from some pre-existing work. The cause which led to the Patimokkha, and the,

1 For instance, regulations as to the conduct of Brethren towards Sisters come together in Pa&ittiya 21-30; those about meal- times in Pa£ittiya 31-40 ; about conduct in relation to armies in Pa&ittiya 48-50.

2 For instance, Paiittiya 5, 6, and 43-45 ; and again, PaHttiya 20 and 62, &c.

INTRODUCTION. XV

2 For instance, Paiittiya 5, 6, and 43-45 ; and again, PaHttiya 20 and 62, &c.

INTRODUCTION. XV

Upasampada-kammava/£a, being separately preserved at all, is the same as the cause which led to their exclusion from the lists of the Pi/aka texts — the fact, that is, of their being liturgical compositions.

We turn now to the consideration of the question how a series of further literary productions were gradually de- veloped out of, or added to the Patimokkha1.

Whoever reads through the Mahavagga will at once be struck by one section of it which differs completely both in contents and in form from the rest of the work. This is the section in the Second Book, Chapter III, paragraphs 4-8.

This passage is preceded by the opening words of the Patimokkha ; and in the passage itself those words are separately paraphrased or explained. But the explanation does not appear to be put into the mouth of the Buddha ; it bears rather, without any historical or conversational form, the impersonal shape of a simple commentary: and it only differs from the later commentaries by peculiar solemn dififuseness and rhetorical tautology.

If we were to consider the Mahavagga only, the sudden and unexplained appearance in this connection, and in this connection only, of an isolated passage of this kind, would have to remain an insoluble puzzle. But when we look further into the other parts of the Vinaya Pi/faka, an answer immediately suggests itself. In the portion of that Pi/aka which is better called the Sutta-vibhanga, but is divided in the MSS. into two divisions, under the somewhat misleading titles of Para^ika and Pa^ittiya, we find, at regularly recur- ring intervals, passages of an exactly similar character, and without any doubt of the same origin, as the isolated passage in the Mahavagga.

The Sutta-vibhahga is occupied with laying down and explaining all the Rules which are contained in the Pati- mokkha. Now, immediately after the text of each of these Rules, there is found a word for word commentary upon

1 With the following paragraphs should be compared H. Oldenberg in the Introduction to his edition of the Pali text of the Vinaya, vol. i. pp. xvi and following.

XVI VINAYA TEXTS FROM THE PALI.

them — precisely as a word for word commentary follows, in the passage above cited in the Mahavagga, upon the quoted words of the Introductory Formular of the Pati- mokkha service. Here then lies the explanation. This Introductory Formular is the only passage contained in the Patimokkha which is not found also in the Sutta-vibhanga. And with the explanation of the curiously isolated passage in the Mahavagga we have also a new fact of very great im- portance. Not only does the Vinaya Pifeka contain, word for word, the whole of the Patimokkha, but it contains also, and again word for word, the whole of an ancient Commentary on the Patimokkha.

Not only does the Vinaya Pifeka contain, word for word, the whole of the Patimokkha, but it contains also, and again word for word, the whole of an ancient Commentary on the Patimokkha.

This commentary no longer exists as a separate work, and it would indeed be strange if it did. It was not re- quired in the simple liturgical services of Ordination and Confession in use in the Order : and if any one wished to refer to it, in order to refresh his memory as to the ex- planation of any passage in the Patimokkha, he had only to repeat, or to get repeated over to him, the corresponding passage from the Sutta-vibhanga. There he would find the Old Commentary (as we shall hereafter call it) word for word, together with the additional commentary by which it had been supplemented in later times.

A question may then possibly occur to the reader whether we can be really sure that the Old Commentary has been preserved complete, or whether what we have is a frag- ment only. We think there can be but little doubt as to the right answer. The Patimokkha, which the Old Com- mentary deals with word by word, has been separately preserved to us, and we know that no one phrase of it remains uncommented upon. And further it is clear from several passages that the words of the old commentator were considered so sacred or authoritative that they have been kept intact even in cases where they are in contra- diction to the later parts of the Vinaya Pi/aka \ It should however be noted that this Old Commentary is philological

1 See, for instance, the comparison made by Oldenberg in the Introduction to his edition of the text, vol. i. p. xviii. The Old Commentary follows of course the passage there referred to in the Patimokkha.

INTRODUCTION. XV11

and exegetical throughout, containing nothing of a le- gendary or quasi-historical nature. It is just possible to suggest that it may have originally contained not only such an explanation of the meaning of each Rule, but an account also of the occasion on which the Rule was laid down. But it is difficult to see why greater sacredness should have been attached to one part of the work than to another ; or to explain how it was that, if any part was changed, the contradictory passages above referred to were not also altered. Every probability therefore points to the conclusion that we have the complete work still before us, and not fragments of it only.

It seems to us to have been precisely the absence of any such historical account in the older Commentary which probably led to the formation of what was practically the new edition of the Patimokkha which now lies before us in the first part of the Vinaya Pi/aka.

In the earliest books of the Sutta Pi/aka, which contains the statement of Buddhist belief, we find — just as in the Gospels and in the Socratic dialogues — that that belief is not stated directly. The books profess to give, not simply the belief itself, but the belief as the Buddha uttered it, with an account of the time when, and the place at which, he uttered it. The Buddha's new method of salvation, his new doctrine of what salvation was, did not present itself to the consciousness of the early Buddhist community as an idea, a doctrine, standing alone, and merely on its own merits. In their minds it was indissolubly bound up with the memory of the revered and striking personality of him who had proclaimed it. So in the Sutta Pi/aka the actor and speaker is almost throughout the Buddha himself : (occa- sionally, but very seldom, one of his disciples.) Introduc- tions— often indeed short and tending in later times to disappear — give a full account of where, and when, he spoke ; what was the occasion which led to his uttering that particular speech ; and to whom he uttered it. But, throughout, the principal thing is what the Buddha said.

It is only natural that this distinguishing mark of the [13] b

XV111 VINAYA TEXTS FROM THE PALI.

literature of the Buddhist Dhamma — much of which was no doubt in existence at a very early date — should have reacted upon the literature of the Buddhist Vinaya. The members of the Order were no longer contented to learn, and to understand the meaning of, the various Rules of the Patimokkha. A desire sprang up to have, for each one of them also, a kind of historical basis ; to know the story of how the Buddha himself came to lay down the Rule to his disciples. And it was only the Brother who was properly acquainted with all this who was accounted a real ' Doctor of the Law.5

So it is said in the iTullavagga (IX, 5, i): — 'If a Brother, Upali, has not received gladly both the Patimokkhas in their full extent, has not well divided them, well established them, well investigated them, both sutta by sutta, and in every detail; if when asked, "Where was this spoken by the Blessed One?" he fail to solve the question: then there will be some who will say to him, " But then, let the venerable one still devote himself to learning the Vinaya ! " thus will they say1.'

" thus will they say1.'

It is evident from this passage that, at the time when it was written, such a tradition regarding each Rule was in existence ; and that the knowledge of these traditions was held in high esteem. It is therefore a reasonable con- jecture that steps were taken to amalgamate these tradi- tions with the Text and the Old Commentary in a complete work, which should also contain what we may call Notes on the Rules — that is, decisions on points of Law involved, though not expressed in so many words, in the Rules ; discussions on what cases were really included and what were not, in particular regulations ; enumeration of excep- tions to the Rules ; and so on.

Whether this conjecture be right or not, it is precisely such a work that we have now before us in that part of the Vinaya Pi/aka called the Sutta-vibhanga, and divided

1 No ke Upali bhikkhuno ubhayani Patimokkhani vittharena svagat&ni honti suvibhattani suppavattini suvini&Mitani suttato anuvyawg*anaso, idam pan' avuso kattha vuttara Bhagavata 'ti iti iputtko na sampayati, tassa bhavanti vattaro : Ingha tava ayasma Vinayam pariyapimassu 'ti : iti 'ssa bhavanti vattaro.

INTRODUCTION. XIX

in the present MSS.5 as above pointed out, into two books called respectively — after the class of Rules with which they begin — Para^ika and Pa^ittiya. And it is possible through- out, without the possibility of mistake, to distinguish between the three portions of which the present work is built up. The historical basis comes first, leading up to the extract from the Patimokkha, which is always placed in the Buddha's own mouth ; then comes the Old Commentary, with its verbal explanations ; and then, finally, the Notes giving the exceptions to, and the extensions of, the Rule in the Patimokkha.

The foregoing paragraphs show the way in which the Sutta-vibhanga grew up on the basis of the Patimokkha. The following books — the Khandhakas — give a detailed and connected account of the admission into the Sa//*gha ; of the ceremony of the Uposatha ; of the annually recurring observances connected with the beginning and the end of the rainy season ; of the principal disciplinary proceedings ; and of miscellaneous details regarding the medicine, food, dwelling-places, and daily life of the members of the Order (Bhikkhus). As in the Sutta-vibhanga, so here also, the outward form is arranged in such a way that in the case of every regulation a history was given of the occasion upon which the Buddha was supposed to have made it. These histories again lead up, in most cases, to a liturgical formu- lary by which the regulation was to be carried out.

These histories again lead up, in most cases, to a liturgical formu- lary by which the regulation was to be carried out.

While, however, in the case of the Sutta-vibhanga the liturgy on which it has been founded has been preserved in a separate shape, the formularies in the Khandhakas have not as yet, except in some instances, been found in exist- ence apart from the Khandhakas. The principal exception is the Upasampada-kammava/£a (The Words of the Act of Ordination), which recurs in its entirety in the First Khandhaka of the Mahavagga (I, 76, 3 to I, 78, 5). It is impossible therefore as yet to trace the history of the gra- dual formation of the Khandhakas as we think it already possible to do in the case of the Sutta-vibhanga.

In the Khandhakas too, no doubt, the introductory

b 2

XX VINAYA TEXTS FROM THE PALI.

histories are the latest part. But while some of the formu- laries and regulations to which they lead up may well be very old, others are probably additions to, or modifications of, those older ones; and it is difficult to attempt to show, even with regard to the exceptions above mentioned, which are the older and which are the later. The misfortune that these forms are not all now separately extant1 is probably simply due to the fact that the formularies separately pre- served (including the Patimokkha) are the only ones which continued to be used in actual services among the mem- bers of the Order.

Such being the nature and contents, and such — so far as it can be traced — being the origin of the Sutta-vibhanga and of the Khandhakas respectively, it follows that in all probability they were composed, or put into their present shape, at about the same period in the development of early Buddhism — it is even possible that both works arose in immediate connection.

The kind of narrative setting with which, in both cases, the older material has been surrounded is alike in both. Here and there in both works are included real fragments of ancient legend or tradition — as, for instance, the account of the events from the attainment of Buddhahood down to the conversion of Sariputta and Moggallana (Mahavagga I, 1-24), the story of Devadatta (Zullavagga VII), the story of the conversion and the sin of Sudinna (Vibhanga, First Para^ika). But the greater number of these narratives are of the most meagre description, and have altogether the appearance of being mere inventions.

There is little doubt that this is what they, in fact, were. Actual remembrance of the Buddha, and of his time, could have sufficed only in the rarest instances to give a correct historical basis for the Rules or Ceremonies, which had to be explained. We find a precisely similar

1 Mr. Dickson has given us an excellent text of the Upasampada-kammava£a ; and it were much to be wished that the rest of them should also be published. Mr. Clough has given a. translation of six others in 'Miscellaneous Translations from Oriental Languages,' London, 1834 ; and the Liverpool Free Library has MSS. of others.

INTRODUCTION. XXI

state of things leading, in the Introductions to the Cataka Stories, to what were unquestionably inventions : and it must be acknowledged that the compilers have not taken the slightest trouble to conceal the evidently unsubstantial character of most of these summary introductions. But it does not follow that they were invented at the time when the Sutta-vibhanga and the Khandhakas were compiled. They may possibly have formed part of the traditional explanatory teaching of the schools.

As to the time when the Sutta-vibhanga and the Khandhakas were compiled, we have important evidence in their silence regarding the well-known Ten Points.

The long-continued struggle on that question — as im- portant for the history of Buddhism as the Arian contro- versy for that of Christianity— agitated the whole Buddhist world to its very centre ; and the attempted settlement of it, at the Council of Vesali, led to a most serious schism in the Buddhist Church. Now the ten expressions in which the question was summarised or catalogued1 are (as was pointed out in the Introduction to the Pali Text of the Mahavagga) conspicuous by their absence from the Vibhanga, and from all, except the last, of the Khan- dhakas2. The first mention of most of them, and the first use of any one of them as a distinctive war-cry, is found in those last books, which are evidently an appendix to the rest of the Khandhakas, and of an entirely different nature from the earlier ones ; for they contain a regular historical account of the two Councils, that of Ra^agaha, and that of Vesali3.

1 Singilowa, dvangula, &c. (-STullavagga XII, I, 10).

2 That is, as war-cries ; g-ataruparag-ata occurs in the sense of the precious metals.

3 In the present division of the Khandhakas into two parts, called the Larger and Smaller Divisions (Maha- and Zulla-vagga), there are ten Khandhakas in the first Division, and ten, apart from this appendix, in the second Division. Without the appended two last Khandhakas the so-called smaller Division is really considerably smaller than the larger Division ; and there is therefore a good reason for the name which was given to it. With the two last Khan- dhakas the difference in length of the two Divisions as a whole is not sufficiently striking to account satisfactorily for the choice of their names ; and the smaller

With the two last Khan- dhakas the difference in length of the two Divisions as a whole is not sufficiently striking to account satisfactorily for the choice of their names ; and the smaller

XX11 VINAYA TEXTS FROM THE PALI.

But the Ten Points in dispute were all matters of ecclesi- astical law, they all related to observances of the brother- hood, they were in fact questions as to whether or not the ancient Rules should be relaxed or not in these ten re- spects. Is it possible that in a collection of works like the Vibhanga and the Khandhakas, which seek to set forth, down to the minutest detail, and even with hair-splitting diffuseness, all that has any relation to the daily life of the Brethren, and the regulations of the Buddhist Order — is it possible that in such a collection, if, when it was compiled, the struggle on the Ten Points had already burst into flame, there should be no reference at all, even in interpolations, to any one of these ten disputes ? That the difference of opinion on the Ten Points remains altogether unnoticed in those parts of the collection where, in the natural order of things, it would be obviously referred to, and that it is only mentioned in an appendix where the Council held on its account is described, shows clearly, in our opinion, that the Vibhanga and the Khandhakas (save the two last) are older than the Council of Vesali — and, of course, a for- tiori that the Patimokkha and the Kammava^as are so too.

The Council of Vesali is said in the Xllth Khandhaka of the iTullavagga to have taken place a hundred years after the Buddha's death. This is no doubt a round number ; and the exact year of the date of the Buddha's death is open to question. If it be placed, according to the Ceylon chronicles, at exactly 218 years before Asoka's coronation, it will fall in or about 483 B.C.

But the expression ' 218 years' can in no case be re- garded as an absolutely reliable statement of actual fact, and the date of 483 B.C. must therefore be taken subject to a marginal allowance of some decades. And it appears to one of us, for various reasons which he has elsewhere stated at length, that the balance of probability leads to the con- clusion that the date of the Buddha's Parinibbana must be

Division actually contains two more Khandhakas than the larger. We lay no stress upon these facts, but it confirms the general argument to find little points of this kind tending in the same direction.

INTRODUCTION. XX111

brought down to the period from 420-400 B. C.1 We do not enter upon that question here, as the details are intricate, and the result uncertain ; and it is sufficient for our present purpose to be able to fix the Council of Vesali, even after making allowance for all possibilities, at within thirty years of 350 B.C.

C.1 We do not enter upon that question here, as the details are intricate, and the result uncertain ; and it is sufficient for our present purpose to be able to fix the Council of Vesali, even after making allowance for all possibilities, at within thirty years of 350 B.C.

We would only point out that there is really no ground for discontent with a result which can be fixed, after all, within a few decades. For what difference does that make in this case ? If we had to deal with Grecian history, such a result might well be deemed unsatisfactory. There are differences, both personal and political, between Greece in 480, in 440, and in 400 — differences well known to us. But whether we fix the date of an event in India in 480, or in 440, what does it, at present, matter ? Who would be bold enough to say that the mention of India in 480 B. C. calls up to his mind a condition of things different from that suggested by the mention of India in 440 B. C, or even in 400 B.C.? We need not therefore take too much to heart the uncertainty of this chronological result ; though we may regret that our comfort is drawn from no better source than our want of knowledge.

The Vibhanga and the Twenty Khandhakas were at that time (circa 350 B.C.) already held in such high repute that no one ventured to alter them ; a sanctity of this kind is not acquired without the lapse of a considerable time : and we think it is not going too far to say, Firstly, that these books must have been in existence, as we now have them, within thirty years, earlier or later, of, at least, 360 or 370 B.C.; Secondly, that the Old Commentary they have pre- served must be considerably, perhaps fifty years, older ; and Thirdly, that the KammavaHs and the Patimokkha must be older still.

The reader will notice that in the foregoing discussion no mention has been made of the Fifth Book in the present

1 See the dissertation on this subject in Rhys Davids's ' Ancient Coins and Measures of Ceylon;' and, more shortly, the close of the Introduction to his ' Buddhist Suttas from the Pali.'

XXIV VINAYA TEXTS FROM THE PALI.

division of the Vinaya Pi/aka — the Parivara-pa//za. The reason is that this work, an abstract of the other parts of the Vinaya, is in fact a very much later compilation, and pro- bably the work of a Ceylonese Thera. In some stanzas, which are found at the end of the Parivara-pa^a, it is stated to have been composed by ' the highly wise, learned, and skilful Dipa, after he had inquired here and there into the methods (literally, the way) followed by former teachers1.'

We have every hope that the foregoing argument will commend itself to our fellow workers as being, in the main, well founded. We now propose to test it by applying it in explanation of several difficult terms and phrases found in the Vinaya Pi/aka, which seem to have been hitherto incorrectly interpreted.

We now propose to test it by applying it in explanation of several difficult terms and phrases found in the Vinaya Pi/aka, which seem to have been hitherto incorrectly interpreted.

It has been pointed out that, in the Patimokkha, the offences are arranged in certain classes, called, with refer- ence to the heinousness of the act committed, Para^ika, Sa//zghadisesa, Pa^ittiya, Pa/idesaniya, and Se- khiya. In other parts of the Vinaya, other offences are called Thulla££aya and Dukka/a. On this nomen- clature the Rev. S. Coles has founded a trenchant attack upon Buddhist morality. He says :

' Beside the Parajikas there are lesser faults, the nature of which is determined by various causes, as will subse- quently appear. These are Sanghadisesa, Thullaccaya, and Dukka/a faults, and can all be easily remedied, the two latter especially ; as, after a fault of this kind has been committed, the culprit has only to confess to his Upaj- jhaya (ordaining priest) without much delay, and is then exempted from all evil consequences ; but the Sangha- disesa being more serious (about half a Parajika), a course of penance has to be submitted to, and confession without delay made to twenty-five superior Bhikkhus. The nature

1 Pubbaiariyamaggaw ka. pu£Mitva £a tahira tahim Dipo nama mahapa/mo sutadharo vi£akkha«o Imam vittharasarakhepam sag-g-^amaggena maggkimQ £mtayitva likhapesi sissakanam sukhavaham.

INTRODUCTION. XXV

and extent of these penances are not defined in the first book of the Vinaya Pitaka, but in others, to which reference will be made when these books are brought under con- sideration. Suffice it to say, that they can possibly have no deterring effect on crime, but rather form loop-holes through which most enormous and disgusting misdeeds may be committed, and yet the perpetrator may remain not only as a Buddhist, but as a BhikkhuV

Mr. Coles then applies this argument to show that many offences against morality, being only called Dukka/a and not P&ra^-ika, must have been looked upon very leniently, not only by the Buddhists, but by Gotama himself; and that therefore his system of morality was not of the lofty kind it has usually been supposed to be, but was, in fact, a mere cloak and encouragement to wickedness and crime !

If Mr. Coles had looked at the Pi/aka he was discussing from a historical, instead of from a controversial, point of view, he would scarcely have advanced this argument. The use of the term Dukka^a does not arise from, nor is it evidence of, a weakness in moral feeling ; but merely of a difference in point of time. It occurs only in what we have ventured above to call the Notes : that is to say, in the latest portion of the Pi/aka. When the author or authors of the final recension of the Vinaya had to speak of an offence not actually mentioned, though implied, in the text before them, they did not presume to call it by any of the names applied in the Patimokkha itself to the classifi- cation of offences. They no more dared to add to the number of Para^ikas, for instance, than a clergyman would now venture seriously to propose an addition to the Ten Commandments. They made use of two technical terms (both entirely new ones), namely, Thulla^aya and Duk- ka&i (literally, Serious Transgression and Bad-deed), using the former more sparingly, and for graver misdemeanours. No argument based on passages where the word Dukka/a occurs can therefore have any force as to the teaching of Gotama himself; and the Bhikkhus, who did use the

1 Journal of the Ceylon Asiatic Society, 1867-1870, p. 155.

XXVI VINAYA TEXTS FROM THE PALI.

word, were restrained from using the older term Para£*ika by a feeling of reverence towards their sacred books — a feeling surely deserving, not of censure, but of sympathy.

Again, there are certain terms applied to various parts of the Vinaya itself on which the above historical analysis may throw some light. When Asoka, in the Edict of Bhabra, addressed to the Buddhist Order, exhorted them to take as their authority, among other works, the Vinaya- Samukase, or Abstract of the Vinaya, he may fairly be supposed to have referred to the Patimokkha, which that epithet would very appropriately describe. If it be asked why he did not then call it the Patimokkha, the ex- planation may be either that that word is more especially a term for the act to be performed, than for the liturgy which shows the way to perform it (though it was also undoubtedly used as a name of the liturgy), or else that the work was known under both designations.

We would just add, in passing, that, in the passage in question, the reading samukase (samutkarsha), instead of the formerly accepted samakase, is quite clear in General Cunningham's lithograph * ; and the generally accepted view that the Edict was addressed to a council, and is therefore an authoritative confirmation of the Ceylon traditions regarding the Council of Patna, ought to be re- considered. The Edict merely says : 'King Devanampiya of Magadha salutes the Sangria' (that is, the Order, or the Community, of Bhikkhus)2. Without desiring to throw any doubt upon the reality of the Council of Patna, we are driven to the conclusion that such an expression as cthe Sangria' could not have been meant to describe a formal

1 * Corpus Inscriptionum Indicarum,' pi. xv.

2 Burnouf translated ' a l'assemblee du Magadha,' and Wilson, ' to the vener- able assembly of Magadha' (see 'Corpus,' &c, p. 131); but the reading is clearly Magadhe in the ' Corpus,' while the older facsimile in the Journal of the Bengal Asiatic Society (ix. 618) had the impossible form Magdhem. Even if we could read Magadhara sa/rcghara (an expression for which we know no parallel), the above remarks would still hold good. Compare further Professor Kern in the ' Jaartelling der Zuidelijke Buddhisten,' pp. 30-35.

INTRODUCTION. XXV11

council. Surely, if the Edict had been addressed to such a council, the fact would have been plainly intimated.

It is just possible that Vinaya-Samukase may refer to the Old Commentary as well as to the Patimokkha ; but this is not probable, for there is no reason to believe that in Asoka's time the Old Commentary any longer existed apart from its setting in the Vibhanga. And Vinaya- Samukase cannot for the reasons above stated mean, as has been supposed, the Parivara-pa//za.

As regards the meaning of the word Patimokkha we have the explanation of the Old Commentator in that single passage of his work found, as above pointed out, in the Khandhakas1. He there describes it as 'the origin, the front (mukha), the chief of the good Dhammas ;' where the word Dhamma means 'qualities,' and where the evident inference is that the commentator2 derived Patimokkha from mukha. But, on the other hand, the tradition of the Northern Buddhists, in whose Sanskrit works the word is replaced by Pratimoksha, points to a derivation from the root mu£.

But, on the other hand, the tradition of the Northern Buddhists, in whose Sanskrit works the word is replaced by Pratimoksha, points to a derivation from the root mu£.

It seems scarcely open to doubt that we must, in ac- cordance with this last interpretation, connect the word with mu£, and not with mukha. 'Pratimukha' means in Sanskrit ' over against, standing close in front.' How is it possible to derive from that any meaning appropriate as a title for the liturgy of confession called Patimokkha? On the other hand, the derivation from mu£ is straightforward and simple. Prati-mu^ (atmanep.) means cto free one- self, to get rid of;' and it is precisely through the recitation of this formular, and the answering of the questions contained in it, that the conscience of the member of the Brotherhood

1 Patimokkhan ti adim etara mukhara etara pamukhara etara kusalanam dhammanara, tena vu££ati patimokkhan ti. Mahavagga II, 3, 4.

2 We use the phrase ' Old Commentator ' for convenience only. The com- mentary was, no doubt, handed down by tradition in the Buddhist schools ; and there is no reason to believe that it was the work of any one mind.

XXV111 VINAYA TEXTS FROM THE PALI.

was set free from the sense of the offence he had incurred1. Patimokkha or Pratimoksha means therefore 'Dis- burdening, Getting free.' The lengthening of the first vowel in the Pali word is not without analogies which have been already adduced by Childers. It is certain that the word is older than the present shape of the Formulary now so called ; for it is used several times in the Formulary itself, as well as in many of the oldest Suttas.

The Old Commentator makes the Patimokkha c the head of the good Dhammas.' There is a curious passage in the Patimokkha where the Dhammas are said to be included in the Suttas :

' If a Bhikkhu at the half-monthly recitation of the Pati- mokkha should say, "Now for the first time do I notice that this Dhamma, as one handed down in the Suttas, embraced in the Suttas, gets recited every half-month!" then ' &c. 2

It is plain here that neither Dhamma nor Sutta is used in the sense to which we are accustomed from the later books. The Dhammas recited half-monthly are those con- tained in the scheme of offences given in the Patimokkha, and the Suttas must therefore mean the separate clauses of that Formulary.

The fact is that the use of the word Sutta is by no means confined in the oldest Pali to the texts of what was afterwards the Sutta Pi/aka, nor is it exclusively used either in earlier or later times 3 in opposition to Vinaya. Thus we find it used again, as we think, of the Rules of the Patimokkha ; and in contrast, as in the rule above quoted, to Dhamma, in iTullavagga IV, 14, 23, 23 :

* This Bhikkhu, of such and such a name, is a preacher

1 Compare Mahavagga II, 3, 3.

Thus we find it used again, as we think, of the Rules of the Patimokkha ; and in contrast, as in the rule above quoted, to Dhamma, in iTullavagga IV, 14, 23, 23 :

* This Bhikkhu, of such and such a name, is a preacher

1 Compare Mahavagga II, 3, 3.

2 Yo pana bhikkhu anvaddhamasam Patimokkhe uddissamane evam vadeyya ; idan' eva kho aham g-anami, ayam pi kira dhammo suttagato suttapariya- panno anvaddhamasam uddesam aga&Matiti, ta» ke . . . (the 73rd Pa&ttiya, quoted in .STullavagga III, 34, 2).

3 Though more especially concerned here with the earlier use of the word Sutta, it may be well to remind our readers of the name Suttadhara applied in the Sumangala Vilasini to secular lawyers (see Alwis, ' Introd.' &c, p. 100).

INTRODUCTION. XXIX

of the D ham ma; but the Suttas have not been handed down to him, nor the Sutta-Vibhanga.'

* This Bhikkhu, of such and such a name, is a preacher of the Dhamma, and the Suttas have been handed down to him, but not the Sutta-VibhahgaV

So again in the constantly repeated phrase above re- ferred to —

'If the two Patimokkhas are (or are not, as the connection requires) thoroughly known to a Bhikkhu in their entirety with all their divisions and explanations, if he have (or have not) thoroughly mastered them Sutta by Sutta, and Detail by Detail; then' &c.2

— the word Sutta evidently refers to the clauses of the two Patimokkhas ; and we find also in the immediate context the mention of Dhamma or of Vinaya, or of both.

It is no doubt true that . in one passage of the Maha- parinibbana Sutta (IV, 8-n=pp. 39, 40), Sutta is opposed to Vinaya in much the same way as Sutta Pi/aka was afterwards opposed to Vinaya Pi/aka ; yet the contrast between these two ideas is usually expressed by the appo- sition of Dhamma to Vinaya3, and the passage in the Maha-parinibbana Sutta stands, so far as we yet know, quite alone. Indeed in the oldest tradition the discourses or conversations now called Suttas seem not to have been called by that name, but are referred to as Suttantas.

So in the Mahavagga III, 5, 9, 12 mention is made of devout men, or of devout women, who may have been accustomed to recite some well-known Suttanta 4 ; and in the next Khandhaka (IV, 15, 4) we find Suttanta, Dhamma, and Vinaya all occurring in one context :

' It may happen, Brethren, that in some district on the day of Pavara^a the night may have become far spent

1 Suttaw tassa agatara na Suttavibhangara. On the latter term see below.

2 Ubhayani nu kho Patimokkhani vittharena svagatani suvibhattani suppa- vattini suviniteitani suttato anuvya^anaso (Mahavagga I, 36, 14; I, 37, 14; -STullavagga IV, 14, 19; IX, 5, 1). Anuvya^ana may perhaps refer here to the Old Commentary.

3 Compare H. Oldenberg's Introduction to his edition of the Mahavagga, pp. 7 and following.

* Abhmwatam va Suttantara bha^ati.

XXX VINAYA TEXTS FROM THE PALI.

Anuvya^ana may perhaps refer here to the Old Commentary.

3 Compare H. Oldenberg's Introduction to his edition of the Mahavagga, pp. 7 and following.

* Abhmwatam va Suttantara bha^ati.

XXX VINAYA TEXTS FROM THE PALI.

while the Brethren are in confusion — some reciting the Dhamma, those versed in the Suttantas intoning some Sut- tanta together, the custodians of the Vinaya discussing the Vinaya, and the preachers of the Dhamma discoursing about the Dhamma.'

The whole of these expressions recur in iTullavagga IV, 4, 4; and are found again, with others of a similar character, in .ATullavagga VI, 6, 2. This last passage is in the Intro- duction to a fable which of course recurs, as a Gataka, in the Gataka collection, and with an introduction in almost the same words. We should therefore expect to find there also the epithet suttantika (' versed in the Suttantas5), if that expression had remained in use as late as the fifth century A.D.; but it is omitted, the Suttantikas having been then long since replaced by those entrusted, not with the whole, but with special portions only, of the Dhamma literature. The word Suttanta was however still in common use at the time when the presumably later books now contained in the Pi/akas were composed ; for it occurs in the Anguttara Nikaya \ and in a constantly recurring verse in the Buddha- va^sa in which it is opposed to Vinaya2, and the word is still used in the MSS. as the title of the more important Suttas.

In the passage quoted above from the ATullavagga IV, 14, 22, 23 there is a term Sutta-vibhanga used as the name of some part of the Vinaya literature apparently distinct

1 The Anguttara Nikaya, Pa^aka Nipata (Phayre MS. vol. ii. fol. g&k) : Ye te Suttanta Tathagatassa bhavita gambhira gambhirattha lokuttara suii- wataparisamyutta tesu bha^wamanesu na sussissanti no sotam odahissanti na aMaiittawz upa^Mpessanti na £a te dhamme uggahetabbam pariyapuraitabbam ma»fiissanti; ye pana te suttanta kathita kaveyya £ittakkhara £ittabya%-ana bahiraka savakabhasita tesu bhailwamanesu sussissanti sotam odahissanti ; &c.

Ibid. fol. naA : Ye tebhikkhu bahussuta agatagama dhammadhara vinayadhara matikadhara te na sakka££ara suttantam parara va£enti, tesam a^ayena kfiin- namulako suttanto hoti apa/isararco.

On the form compare the Sanskrit dWsh^anta, vnttanta, and siddhanta.

2 Suttantam Vinaya^ £api navangam Satthusasanam Sabbam pariyapumtvana sobhayi Ginasasanam.

The phrase is used of various Buddhas in verses 317, 348, 594, 627, and 786 of the Buddhavamsa. This reference we owe to Dr. Morris.

INTRODUCTION. XXXI

from the Suttas of the Patimokkha. 'The Suttas have been handed down to him, but not the Suttavibhanga.'

The phrase is used of various Buddhas in verses 317, 348, 594, 627, and 786 of the Buddhavamsa. This reference we owe to Dr. Morris.

INTRODUCTION. XXXI

from the Suttas of the Patimokkha. 'The Suttas have been handed down to him, but not the Suttavibhanga.'

The word recurs only in one other passage 1, and that is in the appended Khandhakas of the iTullavagga, in the account of the Council of Vesali2. Seven passages are there quoted from the Patimokkha in condemnation of seven out of the Ten Points raised by the heretics ; and in answer to the question, 'Where was it condemned?' and before the passages are quoted, the place where the passage was uttered is mentioned, and condemnation is stated to be 4 in the Suttavibhanga.5 Thus

Revata says, ' Is it right, Lord, to drink ^alogi?' Sabbakami replies, 'What, Friend, is this^alogi?' Revata: 'Is it right, Lord, to drink strong drink which not being fermented, is not yet intoxicating ? ' Sabbakami : ' No, my friend, it is not right.' Revata : ' Where has it been condemned ? ' Sabbakami : ' At Kosambt in the Suttavibhanga.' Revata: 'What does he (who drinks ^alogi) commit?' Sabbakami : ' He commits the Pa^ittiya offence of drink- ing strong drink and of drinking intoxicating liquors.'

This is a quotation of the Pa£ittiya Rule, No. 51 ; but the words quoted do not in fact condemn the drinking of toddy, and neither the Patimokkha nor the Old Com- mentary contains any reference to the place, Kosambi, where the words are here said to have been uttered.

It is only in the introduction afterwards appended (in what is now called the Vibhanga) to the two older works, that Kosambi is mentioned ; and in the appendix following the Rule 51 in the Vibhanga there are no exceptions which would include ^alogi. But Kosambi is mentioned in the Introductory History. It is therefore most probable that the term Sutta-vibhahga refers to what is now called the Vibhanga ; or, if not, at least to that body of traditional teaching (including the Patimokkha and the Old Com- mentary) out of which the present Vibhanga was composed.

1 That is, of the Vinaya Pitaka. We are not certain that it may not be found in the Sutta Pi/aka.

2 isTullavagga XII, 2, 8.

XXX11 VINAYA TEXTS FROM THE PALI.

It may be convenient to make some reference here to the question whether the literature above discussed was handed down by memory only, or by writing. We are justified in expecting to find, in texts dealing in such minute detail with the daily life of the members of the Buddhist Order, some distinct evidence — and it will be equally dis- tinct whether it consists in actual statement, or in silence — as to writing, and the use of written books. And this expectation is not disappointed.

In the first place, there are several passages which con- firm in an indisputable manner the existence of the art of writing at the time when the Vinaya texts were put into their present shape.

And this expectation is not disappointed.

In the first place, there are several passages which con- firm in an indisputable manner the existence of the art of writing at the time when the Vinaya texts were put into their present shape.

1 A certain man, who had committed a theft, ran away, and got ordained among the Bhikkhus. Now he was written up in the king's palace with an injunction that he should be slain wheresoever he should be found1.' —

' But there occurred to the parents of Upali this con- sideration : "If Upali should learn writing2, Upali might thus after our decease live at ease, and not be troubled." '

And in the Vibhanga we find an interesting explanation of the Third Para^ika Rule, which lays down that whoso- ever wilfully kills a man, or brings about his death, must be expelled from the Order.

In the Notes on this Rule the Sutta-vibhanga discusses the case of some one causing the death of another by per- suading him that suicide is glorious, or that it results in salvation. And in this connection the possibility is con- sidered of these representations being made to the proposed victim, not by word of mouth, and not by a messenger, but by writing.

c He engraves a writing to this effect : " Who so dies, he acquires wealth, or acquires fame, or goes to heaven." By that writing he is guilty of a Dukka/a offence. The other sees the writing, and, determining to die, is filled

1 Aimataro puriso £orikawz katva palayitva bhikkhusu pabbagito hoti. So £a T&rino antepure likhito hoti yattha passitabbo tattha hantabbo 'ti (Maha- vagga I, 43).

2 Sa£e kho Upali lekham sikkheyya (Mahavagga I, 49, 1).

INTRODUCTION. XXX111

with painful feelings. (The writer is) guilty of a Thul- la.kks.ya, offence. He does die. (The writer is) guilty of a Para^ika offence1.5

And again, with respect to the injunction addressed to the Sisters of the Order not to devote themselves to worldly wisdom (tira^Mna-vi^a), the Vibhahga makes an exception in favour of learning to write2.

It is evident therefore that writing was in vogue in the time when the Notes on the Rules were put into their present form, that it was made use of for the publication of official announcements, and for the drawing up of written communications in private life ; and that while the know- ledge of the art was a possible source of livelihood, it was not confined to 'clerks/ but was acquired by ordinary persons, and even by women.

But it is a long step from the use of writing for such public or private notifications to the adoption of it for the purpose of recording an extensive and sacred literature : and our texts show —and show, as it seems to us, in an equally indisputable manner — that for this latter purpose writing, however well known, had not yet come into use.

Had the sacred texts been written down and read, books, manuscripts, and the whole activity therewith connected, must have necessarily played a very important part in the daily life of the members of the Buddhist Order. Now the texts of the Vinaya place clearly enough before our eyes the whole of the 'personal property,5 so to speak, of the Buddhist Aram as and Viharas. Every movable thing, down to the smallest and least important domestic utensils, is in some way or other referred to, and its use pointed out ; while the use of other articles, not usually found in the Viharas, is mentioned, and condemned. But nowhere do we find the least trace of any reference to manuscripts;

1 Lekham Mindati yo evaw marati so dhanara va labhati yasam va labhati saggara va ga.kkka.titi. Akkharakkharaya apatti dukkatassa. Lekhara passitva marissamiti dukkham vedanara uppadeti. Apatti thulla^ayassa. Marati. Apatti paragikassa.

2 Anapatti lekhawz pariyapiwati (Bhikkhuni-Patimokkha, Pa&ittiya 49).

[13]

XXXIV VINAYA TEXTS FROM THE PALI.

much less of inks, or pens, or styles, or leaves, or other writing materials.

And we do find, on the contrary, passages which show the difficulties which arose every time that the memorial tradition by word of mouth of any of the sacred texts was interrupted, or threatened to be interrupted.

So, for instance, we find the case discussed of no one Bhikkhu, among all the Brethren dwelling in some par- ticular place, knowing the Patimokkha. There was nd other way out of the difficulty, save that of one of the Bhikkhus being sent out to some neighbouring fraternity, with the commission there to learn the Patimokkha by heart, either in its full extent (that is, as we take it, all the rules being learnt in full) or at least in abstract1.

And again, in a passage already quoted, we hear of the case of an Upasaka, who knows some important Suttanta, and is afraid that the knowledge of it will fade away. So he sends to a fraternity of Bhikkhus, and invites the Brethren to come over to him ; and in that case an ex- ception is made to the Rule forbidding the Brethren to travel in the rainy season, provided only that they do not stay away from home longer than seven days2.

We may quote in this connection a passage of the same tendency from the Anguttara Nikaya, in which, among the circumstances hurtful to the security and the propagation of the Buddhist faith, the possibility is mentioned of the well-instructed Bhikkhus neglecting to take pains to hand on to others the Suttantas which they know. Then, when they have passed away, ' the root of that Suttanta is cut off, and it finds no place of refuge3.'

It is very plain from these last passages that the Bud- dhist community in its earliest days did not think of the

1 Mahavagga II, 17, 5. 6. On this meaning of vittharena and sarakhit- tena see also Mahavagga II, 15, 1. 2.

2 Mahavagga III, 5, 9.

6. On this meaning of vittharena and sarakhit- tena see also Mahavagga II, 15, 1. 2.

2 Mahavagga III, 5, 9.

3 .STatukka-Nipata (Phayre MS. vol. i. fol. na) ; and repeated in the Pa#£aka- Nipata (ibid. vol. ii. fol. nah) : Ye te bhikkhu bahussuta agatagama dham- madhara vinayadhara matikadhara te na sakka££am suttantaw parara va&enti tesara a^ayena Minnamulako suttanto hoti aparisararco.

INTRODUCTION. XXXV

possibility of using writing as a means of guarding against such painful accidents. Can this have arisen from any belief that writing the books would have been an irreverent treatment of them? We cannot think that among such a community as that of the Buddhists — who were so ad- vanced in their views that they deliberately adopted the language of the people, and even took no thought, within the ranks of their community, of caste — any such con- sideration would have prevailed. It seems much more probable that, at the date referred to, the art of writing had not been taken advantage of for the purposes of any kind of literature ; but that its use was wholly confined to recording short messages or notes, or private letters, or advertisements of a public character — a result which may well have been due to the want of any practical material on which to engrave the letters that were nevertheless evidently known1.

On the texts above quoted, and the inferences which may fairly be drawn from them, we would base two re- marks. Firstly, that there can be no reasonable ground for doubting the correctness of the ancient tradition pre- served in the well-known verse of the Ceylon Chroniclers, when, speaking of the time of Va//a Gamam, who began to reign 88 B. a, they say,

' The text of the Three Pi/akas, and the Commentary too

thereon, The wise Bhikkhus of former time had handed down by

word of mouth : The then Bhikkhus, perceiving how all beings do decay, Meeting together, wrote them in books, that the Dhamma

might last long V

But, secondly, though we must therefore believe that the

1 Compare Bumell, 'Elements of South Indian Palaeography/ p. 10.

2 Dipavarasa XX, 20, 21 ; Mahavarasa, p. 207. As the stanza is common to both works it is taken in all probability, word for word, from the Old Com- mentary in Sirahalese, the Sihala/Makatha, preserved in the Mahavihara in Anuradhapura. See H. Oldenberg's Introduction to his edition of the Dipa- vamsa.

C 2

XXXVI VINAYA TEXTS FROM THE PALI.

As the stanza is common to both works it is taken in all probability, word for word, from the Old Com- mentary in Sirahalese, the Sihala/Makatha, preserved in the Mahavihara in Anuradhapura. See H. Oldenberg's Introduction to his edition of the Dipa- vamsa.

C 2

XXXVI VINAYA TEXTS FROM THE PALI.

Vinaya, before it was reduced to writing, was handed down for about three hundred years solely by memory, and that it lived only in the minds of the Vi nay ad ha ra, theBhikkhus £ who were versed in the Vinaya,' we do not think it is at all necessary, or even possible, to impugn the substantial accu- racy of the texts handed down in a manner that seems, to moderns, so unsafe. The Text, as it lies before us, stands so well against all proofs, whether we compare its different parts one with another, or with the little that is yet known of its northern counterparts1, that we are justified in regard- ing these Pali books as in fact the authentic mirror of the old Magadhi text as fixed in the central schools of the most ancient Buddhist Church. That text, in the dialect of Magadha, may have been lost to us, once for all ; and we can scarcely hope, unless some isolated sentences may hereafter be found preserved here and there in Inscriptions, that this loss will ever be, even partially, made good. But we may well be thankful that the faithful zeal and industry of these old monks has preserved for us a translation, in a dialect so nearly allied to the original, and in so perfect and trustworthy a state as the Pali version of the Vinaya still undoubtedly presents.

We trust that the choice we have made from the litera- ture of the Vinaya Pi/aka for insertion in this Collection of Translations from the Sacred Books of the East will be considered to need little justification. As the oldest and in many respects most important material of the Vinaya literature we have included a version of the Patimokkha ; though confining ourselves to the Bhikkhu- Patimokkha,

1 How little this is, is apparent from the fact that Burnouf, who had studied all those that were then accessible, did not even find the words parag-ika and saraghadisesa (Introduction, &c, p. 301). To the Tibetan texts Csoma Korosi has devoted a few pages (' Analysis of the Dulva ' in Asiatic Researches, vol. xx. pp. 45 and foil.) Of the Chinese we have only the brief notices of M. Remusat (Foe Koue Ki, pp. 104 and foil.) and of Mr. Beal (in H. Oldenberg's Introduction to the Vinaya, vol. i. pp. xliv, xlv). The last scholar also men- tions several Vinaya works, of the contents of which however nothing further is known, in his Catalogue of Chinese Buddhist Works now in the India Office Library (pp. 67-71).

INTRODUCTION. XXXVll

Oldenberg's Introduction to the Vinaya, vol. i. pp. xliv, xlv). The last scholar also men- tions several Vinaya works, of the contents of which however nothing further is known, in his Catalogue of Chinese Buddhist Works now in the India Office Library (pp. 67-71).

INTRODUCTION. XXXVll

as our predecessors, Mr. Dickson and Professor Minayeff, have done before us. We could not consider, even after their labours, that a new translation of this difficult text would be superfluous. And of the younger literature we have confined ourselves to the Khandhakas, both because these books, in their variety, and in the fulness of their con- tents, are better calculated to afford a correct view of the conditions, and the life, of that oldest and most influential of the many monkish orders, the Buddhist Sa//zgha ; and also because the Sutta-vibhanga is little more than an expansion of the Patimokkha, which we have already, for the reasons just stated, determined to include1.

T. W. RHYS DAVIDS.

H. OLDENBERG.

November, 1880.

1 For the Upasampada-kammavak see the passages recurring in the Khandhakas as pointed out above, p. xix.

Additional Note on Mahavagga III, 2, 2 (vassupanayika).

As entering upon Vassa is called vassaw upaga£&£ati or vassal upeti, we believe that upanayika, the final member of the com- pound vassupanayika (entrance upon Vassa), must not be derived from upa-ni, but from upa-i (upan-i). Comp. iSatapatha-Brahma/za II, 3, 2, 2 : ahar-ahar vai Nadb Naishidho Yamaw ra^ana^ dakshi- wata upanayati (Sayawa : upaga^Mati). The preposition upan contained in upan-ayati will be treated of by Professor Joh. Schmidt in the 26th volume of Kuhn's Zeitschrift.

PATIMOKKHA.

THE PATIMOKKHA.

THE WORDS OF DISBURDENMENT.

Reverence to the Blessed One, the Holy One, the Fully Enlightened One.

NIDANA1.

Introduction.

May the Chapter 2, reverend Sirs, hear me !

To-day is the sacred day (of the full, or new, moon), the fifteenth day of the half-month 3. If it be convenient to the Chapter, let the Chapter hold Upo- satha, let it repeat the Patimokkha. How is it with respect to the necessary preliminaries to a meeting of the Order? Let the reverend brethren announce their purity 4, and I will rehearse the Patimokkha !

We all gladly give ear and do attend 5 !

1 The whole of this Introduction, with the ancient commentary upon it (referred to above, in the Introduction), recurs in the Maha- vagga II, 3, where further notes will be found. The previous chapter in Dickson entitled the Pu^Mvissa^ana is not part of the ancient text of the Patimokkha.

2 Sa/rcgho: of course not the whole Order, but those members then present, spoken of collectively.

3 Uposatho pa#/zaraso. Seev below, Mahavagga, Book II, and especially chap. 14.

4 That is, their freedom from any of those disabilities which are declared below, Book II, to incapacitate a member of the Order from assembling at a formal meeting on the Uposatha day.

3 Uposatho pa#/zaraso. Seev below, Mahavagga, Book II, and especially chap. 14.

4 That is, their freedom from any of those disabilities which are declared below, Book II, to incapacitate a member of the Order from assembling at a formal meeting on the Uposatha day.

5 On sabbe 'va santa compare ubho 'va santa in the nimh Nissaggiya, and the Old Commentary loc. cit.

[13] B

PATIMOKKHA.

Whosoever have incurred a fault, let him de- clare it ! If no fault have been incurred it is meet to keep silence !

Now, venerable Sirs, it is by your silence, that I shall know whether you are pure. As to each one question put there must be an answer, so, in such a meeting as this, each question is put1 as many as three times. Then if any Bhikkhu, when it has been three times put, knowingly omit to declare a fault incurred, he is guilty of uttering a conscious lie. Venerable Sirs, the uttering of a deliberate lie has been declared by the Blessed One to be a condition hurtful (to spiritual progress) 2. Therefore a fault, if there be one, should be declared by that Bhikkhu who remembers it, and desires to be cleansed there- from. For a fault, when declared, shall be light to him.

Venerable Sirs, the Introduction is now recited.

Thus do I question you, venerable Sirs, 'Are you pure in this matter ? '

A second time do I question you, 'Are you pure in this matter ?'

A third time do I question you, 'Are you pure in this matter ? '

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here endeth the recitation of the Introduction.

1 The spelling of the Pali word in the text should be anus- savitaw, and so below, anussaviyamane. By 'the text' we refer throughout to Mr. Dickson's very careful edition, all the necessary corrections in which — they are mostly only misprints — will be noticed in the following notes.

2 See Mahavagga II, 3, 7.

PARAGIKA DHAMMA.

PARA£IKA DHAMMA.

The Paragika Rules1.

Here these four Rules, concerning those acts which bring about Defeat 2, come into recitation. i. Whatsoever Bhikkhu who has taken upon

1 The whole of the following portion of the Patimokkha, together with the ancient commentary upon it, is contained in the first book of the Vibhanga, also called the Paragikaw.

Dickson translates throughout DhammS, by 'offences.' He is no doubt right in taking the word, not in its ordinary sense of condition or quality, but in a more strictly technical, legal, sense. ' Offences ' is however not the right direction in which to limit the general sense. Dhamm& must here be ' Rules/ in accordance with the passages quoted in our Introduction, pp. xxviii-xxx.

' Offences ' is however not the right direction in which to limit the general sense. Dhamm& must here be ' Rules/ in accordance with the passages quoted in our Introduction, pp. xxviii-xxx.

2 Childers (sub voce) follows Burnouf (Introduction, &c, p. 301) in deriving the word Para^ika from AG with para pre- fixed, taking that compound in the sense of * to expel/ Dickson's translation ' deadly sin ' rests upon the same basis. The Buddhist commentators refer the word to the passive of GI with pard pre- fixed, in the sense of ' to suffer defeat' So the Samanta-Pasadik& : P&rdgiko hotiti para^ito para^ayaw dpanno. Now the root AG belongs to the Vedic dialect only, and is not met with in any Buddhist expressions, and even in the Vedas it does not occur with para prefixed. The Buddhist forms of speech have quite different and settled terms with which to convey the idea of ex- pulsion. On the other hand, there was a considerable group of words in use in the Buddhist community with which para^ika stands in close connection: par&g-i, 'to suffer defeat;' para^ita, 'defeated;' para^-aya, 'defeat.' We cannot therefore but think that the native commentators are right in associating para^ika also with this group, and that the word really means ' involving defeat/ This may mean specifically defeat in the struggle with Mara the Evil One; but more probably defeat in the struggle against evil generally, defeat in the effort to accomplish the object for which the Bhikkhu entered the Order, in the effort to reach the ' supreme goal' of Arahatship.

B 2

PATIMOKKHA.

himself the Bhikkhus' system of self-training and rule of life, and has not thereafter withdrawn from the training, or declared his weakness, shall have carnal knowledge of any one, down even to an animal, he has fallen into defeat, he is no longer in communion \

2. Whatsoever Bhikkhu shall take, from village or from wood, anything not given — what men call ' theft 2 ' — in such manner of taking as kings would seize the thief for, and slay, or bind, or banish him, saying, ' Thou art a thief, thou art stupid, thou art a fool, thou art dishonest/ — the Bhikkhu who in that manner takes the thing not given, he, too, has fallen into defeat, he is no longer in communion.

3. Whatsoever Bhikkhu shall knowingly deprive of life a human being, or shall seek out an assassin against a human being, or shall utter the praises of death, or incite another to self-destruction, saying, ' Ho! my friend! what good do you get from this sinful, wretched life ? death is better to thee than life!' — if, so thinking, and with such an aim, he, by various argument, utter the praises of death or incite another to self-destruction — he, too, is fallen into defeat, he is no longer in communion ;

what good do you get from this sinful, wretched life ? death is better to thee than life!' — if, so thinking, and with such an aim, he, by various argument, utter the praises of death or incite another to self-destruction — he, too, is fallen into defeat, he is no longer in communion ;

1 ' Declared his weakness ' refers to the permission (on the ground that it was better to leave the Order than to burn) for a Bhikkhu to acknowledge himself unfit for the discipline, and throw off the robe. ' Withdrawn from the training ' is the formal expression for thus throwing off the Robes. See below, Maha- vaggall, 22, 3.

On sikkhasag-iva/rc, which is by no means only ' Rules of the Order/ see the Vibhanga (Par. I, 8, 1).

2 The Vibhanga (Par. II, 3) takes theyya-sawkhatazra as meaning ' with dishonest intent.'

3 The deviations here from Mr. Dickson's version will, we hope, justify themselves. There is no commentary on haraka, though

PARAGIKA DHAMMA.

4. Whatsoever Bhikkhu, without being clearly conscious of extraordinary qualities, shall give out regarding himself that insight into the knowledge of the noble ones has been accomplished, saying, 'Thus do I know/ 'Thus do I perceive:' and at some subsequent time whether on being pressed, or without being pressed, he, feeling guilty, shall be desirous of being cleansed from his fault, and shall say, ' Brethren ! when I knew not, I said that I knew ; when I saw not, I said that I saw — telling a fruitless falsehood ;' then, unless he so spake through undue confidence he, too, has fallen into defeat, he is no longer in communion \

Venerable Sirs, the four Conditions of Defeat have been recited, of which when a Bhikkhu has fallen into one or other, he is no longer allowed to be in co-residence with the Bhikkhus. As before, so afterwards, he is defeated, he is not in communion2.

the Vibhanga (Par. Ill, 3, 1) explains the different kinds of Sattha. Papaka must be ' sinful/ not merely 'poor;' the suggestion is ' by destroying your life you will escape from the possibility of sinning.'

1 The extraordinary qualities (literally, 'superhuman qualities') are defined to be the Vimokkhas, Samadhis, the Samapattis, the iVa«a- dassana, the having experienced the Noble Path, and having realised the Fruit thereof ; that is to say, Arahatship and the highest forms of spiritual emotion and intelligence which can accompany Arahatship. They are in fact, therefore, superhuman only in the sense of extra- ordinary ; as it is precisely human beings, and only human beings, who were supposed to be able to acquire these qualities.

Uddha£/£ a, 'Self-righteousness/ is also the last but one of the ten Sa^yo^-anas, or 'Fetters/ which the Arahat has to break.

2 The sentences which follow in the text, but are not here trans- lated, and in which it is declared that all the following portions of the Patimokkha have already been heard, do not occur in the Vibhanga. They are not part of the Patimokkha ; but only the

PATIMOKKHA.

In respect of them I ask the venerable ones, ' Are you pure in this matter ? '

A second time I ask, ' Are you pure in this matter ? '

A third time I ask, ' Are you pure in this matter ? '

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here endeth the recitation of the P&ra^ikas.

form to be used, when the Patimokkha cannot be recited in full, and all the remaining Rules are to be omitted. According to Mah&- vagga II, ig, i, 4 this abridged recital may be used in certain cases of danger.

On Yath& pure tatha pa£/£/$a there is no explanation in the Old Commentary. The phrase probably means that the Bhikkhu is irrevocably defeated. He must remain for ever in the condi- tion (of permanent exclusion from the Order) into which he has brought himself.

SAMGHADISESA DHAMMA.

SA^/GHADISESA DHAMMA.

Rules which require, as well in their earlier AS in their later stages, formal meetings of the Order1.

Here, venerable Sirs, the thirteen matters, which, as well in their earlier as in their later stages, require formal meetings of the Order, come into recitation.

i. The emission of semen by design, except by a person sleeping, is a Sa^ghadisesa.

2. Whatsoever Bhikkhu, being degraded2, shall, with perverted 3 mind, come into bodily contact with a woman, by taking hold of her hand, or by taking hold of her hair, or by touching any part of her body — that is a Sa^ghadisesa.

3. Whatsoever Bhikkhu, being degraded, shall, with perverted mind, address a woman with wicked words, exciting to passion as those of a young man to a maid — that is a Sawghadisesa4.

1 The expression is carious, but the authorities given by Childers (sub voce) are decisive as to its meaning. Whereas the Para^ika offences were dealt with in one meeting of the Order, these thirteen offences gave rise to the various Sawghakammas (formal resolu- tions or proceedings at meetings of the Order), which are explained in detail in the third Khandhaka of the iTullavagga.

The text of, and the ancient commentary on this portion of the Patimokkha will be found in the Vibhanga in the Book on the Sa#zghadisesas.

2 Otinno, literally, 'having gone down/ which the old commen- tator in the Vibhanga explains as 'lustfully, or with a mind bound by desire/ Our word 'degraded' has often a very similar connotation.

3 Vipari/zatena, literally, 'changed;' here 'changed for the worse/ Compare MaM-sudassana Sutta II, 39, and the Old Com- ment at Minayeff, p. 64.

4 Compare the second Aniyata.

8 PATIMOKKHA.

3 Vipari/zatena, literally, 'changed;' here 'changed for the worse/ Compare MaM-sudassana Sutta II, 39, and the Old Com- ment at Minayeff, p. 64.

4 Compare the second Aniyata.

8 PATIMOKKHA.

4. Whatsoever Bhikkhu, being degraded, shall, with perverted mind, magnify, in the hearing of a woman, ministration to himself1 (by saying), 'This, Sister, would be the noblest of ministrations, that to so righteous and exalted a religious person as myself you should ministrate by that act/ (meaning) sexual intercourse — that is a Sa^ghadisesa.

5. Whatsoever Bhikkhu shall act as a go-between for a woman to a man, or for a man to a woman, or for a wife, or for a paramour, or even for a harlot — that is a Sawgh&disesa.

6. A Bhikkhu who, begging (the materials) to- gether, is having a hut put up for his own use, to belong to no one (else), must have it made of due measurement. And herein this is the measurement — in length twelve spans according to the accepted span 2, in breadth seven spans (measured) inside.

1 Attakamapari/£ariya, perhaps 'to his lusts;' but we follow the old commentator.

2 Sugata-vidatthiya. Dickson translates 'of the span of Buddha/ Sugata being one of the many epithets applied to the Buddha in poetry, or poetical prose. Mr. James D'Alwis in the Ceylon Asiatic Society's Journal for 1874 has a long article to show that this cannot be the correct meaning of the word ' Sugata' in this connection ; and we think he is right, though his discussion as to what it does mean (evidently more than a simple span) seems to lead to no certain conclusion. The older Ceylon commentators take the expression as being equal to one and a half carpenter's cubits, a 'carpenter's cubit' (Sinhalese Wadu-riyana) being two ordinary cubits, so that ' the Buddha's span ' (as they translate it) would be four feet and a half! But the Bhikkhus of the present day in Ceylon take it to be equal to the length of the supposed foot-print of the Buddha on Adam's Peak ; that is, four ordinary cubits, or six feet. See Dickson's note ; and compare Nissaggiya 15, and Pa&ttiya 87-92.

There is no comment on the phrase in the Old Commentary

SAilfGHADISESA DHAMMA.

The Bhikkhus must be brought to the place to approve the site ; and those Bhikkhus shall approve a site free from danger1, and with an open space around it 2. If a Bhikkhu shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhik- khus to approve the site, or shall exceed the (due) measure — that is a Sa^ghadisesa.

If a Bhikkhu shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhik- khus to approve the site, or shall exceed the (due) measure — that is a Sa^ghadisesa.

7. A Bhikkhu who is having a large 3 residence made for his own use, and to belong (also) to others, shall bring the Bhikkhus to the place to approve the site ; and those Bhikkhus shall approve a site free from danger, and with an open space around it. If a Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site — that is a Sawghadisesa.

8. Whatsoever Bhikkhu4, in harshness, malice, or anger, shall harass (another) Bhikkhu by a ground- less (charge of having committed) a Para^ika offence, thinking to himself, ' Perchance I may (thus) get him to fall from this religious life5' — and then at some later time, either when he is pressed, or without his being pressed, the case turns out to be groundless,

which is especially curious if the word Sugata meant 'the Bud- dha's/ that is to say, the Buddha's span, when that work was composed.

1 That is, either to living creatures (birds, ants, and so on) by clearing the site ; or to the future resident after it is built. See the old commentator's note on Sarambha at Minayeff, p. 71.

2 ' Sufficient for a cart drawn by a yoke of oxen to pass round it/ according to the old commentator.

3 Mahallaka. Compare -/Tullavagga VI, n, 1.

4 In the text read, of course, Bhikkhu, not Bhikkhu.

5 I. e. to throw off the robes, to leave the Order.

IO PATIMOKKHA.

and the Bhikkhu confesses his malice1 — that is a Sa;/2ghadisesa.

9. Whatsoever Bhikkhu, in harshness, malice, or anger, shall harass another Bhikkhu by a groundless charge of having committed a Para^ika offence, sup- porting himself by some point or other of no im- portance in a case that really rests on something of a different kind ; thinking to himself, ' Perchance I may thus get him to fall from this religious life ' — and then at some later time, either when he is pressed, or without his being pressed, the case turns out to rest on something of a different kind, and that Bhikkhu confesses his malice — that is a Sam- gh&disesa2.

10. Whatsoever Bhikkhu shall go about to cause division in a community 3 that is at union, or shall persist in calling attention to some matter calculated to cause division, that Bhikkhu should thus be ad- dressed by the Bhikkhus : ' Sir, go not about to cause division in a community that is at union ; ' or, ' Persist not in calling attention to a matter calculated to cause division ;' ' Be, Sir, at one with the community, for the community, being at unity, in harmony, without dispute, dwells pleasantly under

1 Do saw was probably meant here to refer to the do so at the beginning of the rule.

2 For instance, the Bhikkhu has seen that A, who is a Khattiya, has committed some offence. He says either that he has seen a Khattiya commit that offence, and thus harasses an innocent person; or he says that A has committed a Paragika offence, whereas the offence is of a lesser nature.

For ^aveyyan in the text read Mveyyan. 8 Sawgha; that is, the company of the Brethren dwelling in one place, or in one district.

SAMGHADISESA DHAMMA. II

one authority1/ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admo- nished about it by the Bhikkhus as a body2, even to the third time, to the intent that he abandon that course. If, while being so admonished up to the third time, he abandon that course, it is well : if he abandon it not — that is a Sa^ghadisesa.

1 1. Now if other Bhikkhus, one, or two, or three, become adherents of that Bhikkhu, and raise their voices on his side ; if they should say thus : * Say not, Sirs, anything against that Bhikkhu ! That Bhikkhu both speaks according to the Dhamma, and he speaks according to the Vinaya; it is our wish, too, and desire, that he adopts, and gives expression to ; and he speaks, knowing that what he says appears to us also to be right :' — then let those Bhikkhus be addressed by the Bhikkhus thus : ' Say not so, Sirs ! That Bhikkhu speaks not according to the Dhamma, neither does he speak according to the Vinaya. Let not, Sirs, the causing of division in the community be pleasing to you ! Be, Sirs, at one with the community ! for the community, being at unity, in harmony, without dispute, dwells pleasantly under one discipline/ If those Bhikkhus, when they have thus been spoken to by the Bhikkhus, should persist as before, those Bhikkhus should be

1 Ekuddeso; that is, the authority of the rules recited in the Patimokkha.

2 Samanubhasitabbo. We think ' admonish ' is not too strong a rendering of this term ; and not inconsistent with the equality of the fraternity,. as the admonition comes from the united body. The preposition sam need not imply a Sawghakamma, which appears to have been necessary only after the Sa^ghadisesa offence had been completed. We occasionally render the word by ' adjure.'

1 2 PATIMOKKHA.

(formally) adjured by the Bhikkhus, as a body, even to the third time, to the end that they abandon that course. If, while being so adjured, up to the third time, they abandon that course, it is well : if they abandon it not — that is a Sa^ghd- disesa.

12. Should a Bhikkhu refuse to listen to what is said to him 1; and when spoken to by the Bhikkhus, in accordance with the Dhamma 2, touching the pre- cepts handed down in the body of recited law 3, will allow nothing to be said to him (objecting), 'Say nothing to me, Sirs, either good or bad : and I will say nothing, either good or bad, to you. Be good enough, Sirs, to refrain from speaking to me!' — then let that Bhikkhu be addressed by the Bhikkhus thus : ' Do not, Sir, make yourself a person who cannot be spoken to : make yourself rather, Sir, a person to whom we can speak. Speak to the Bhikkhus, Sir, in accordance with the Dhamma ; and the Bhikkhus, Sir, will speak in accordance with the Dhamma to you. For thus has the church 4 of the Blessed One grown large ; that is to say, by mutual converse, and by mutual help5/ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be

1 Dubba/fcois not ' unruly,' as Dickson has, following Childers, who gives ' abusive, unruly, violent/ It means rather ' difficult to reason with, averse to instruction/ Compare £ataka I, 151, 152.

2 Sahadhammika/ft, which is here adverbial; and where the Dhamma refers to the Rules, as is pointed out in the Introduction.

3 Uddesa-pariyapannesu; uddesa being here practically the same as Patimokkha.

4 Parisa, 'the retinue, the followers, the adherents/ referring here to the Sawgha only.

5 In the text read vu/Mapanena.

SAilfGHADISESA DHAMMA. I 3

(formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well : if he abandon it not — that is a Sa^ghadisesa.

SAilfGHADISESA DHAMMA. I 3

13. Should a Bhikkhu dwell near a certain village or town, leading a life hurtful to the laity, and devoted to evil, (so that) his evil deeds are seen and heard, and the families led astray by him are seen and heard, let that Bhikkhu be spoken to by the Bhikkhus thus : ' Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard ; and families are seen and heard to be led astray by you. Be so good, Sir, as to depart from this residence ; you have dwelt here, Sir, long enough/ If, when that Bhikkhu is thus addressed by the Bhikkhus he should answer the Bhikkhus thus : ' The Bhikkhus are walking in longing, the Bhikkhus are walking in malice, the Bhikkhus are walking in delusion, the Bhikkhus are walking in fear; and, for a fault of a like nature, they send some away, and some they send not away1:' — then that Bhikkhu should be spoken to by the Bhikkhus thus : ' Say not so, Sir ! The Bhikkhus walk not in longing, the Bhikkhus walk not in malice, the Bhikkhus walk not in delusion, the Bhikkhus walk not in fear ; and they send not some away, for a fault of a like nature, while they send others not away. Your life, Sir, is hurtful to the laity, and evil ; your evil deeds, Sir, are seen and heard, and families are seen and heard, Sir, to be led astray by you. Be so good, Sir, as to depart from this residence ; you have dwelt

1 On the use of Pabb^eti in this sense comp. the 2nd Par.

14 PATIMOKKHA.

here, Sir, long enough/ If that Bhikkhu, when thus spoken to by the Bhikkhus should persist as before, that Bhikkhu should be (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well : if he abandon it not — that is a Sawghadisesa.

Venerable Sirs, the thirteen matters which require, as well in their earlier as in their later stages, formal meetings of the Order, have been recited; nine which become offences at once, and four which are not completed until the third admonition.

If a Bhikkhu have committed either one or other of these \ for as many days as he knowingly con- ceals his sin, for so many days must that Bhikkhu, even against his will, remain in probation 2. When the probation is over, that Bhikkhu must, for six further days, undergo the M&natta discipline3 (Penance). When the Penance has been removed, that Bhikkhu must be reinstated in some place where the community of the Bhikkhus forms a body of twenty. If a community of Bhikkhus forming a body of less than twenty, even by one, should rein- state that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case.

If a community of Bhikkhus forming a body of less than twenty, even by one, should rein- state that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case.

1 Literally, ' of which/ In the text there should be no full stop after yavatatiyaka.

2 On the regulations respecting Pariv as a (Probation), see iSTulla- vagga II, 1-3.

3 On the regulations respecting Manatta (Penance), see -Ziulla- vagga II, 6-8.

SAil/GHADISESA DHAMMA. 1 5

In respect of them I ask the venerable ones, ' Are you pure in this matter ?'

A second time I ask the venerable ones, 'Are you pure in this matter ?'

A third time I ask the venerable ones, 'Are you pure in this matter ?'

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here endeth the recitation of the Sawghadisesas.

1 6 PATIMOKKHA.

ANIYATA DHAMMA1.

Rules regarding Undetermined Matters.

Here, venerable Sirs, the two Rules regarding undetermined matters come into recitation.

i. Whatsoever Bhikkhu shall take a seat with a woman, one man with one woman, in secret, on a secluded seat, suitable2 (for sexual intercourse); and if a believing woman, trustworthy of speech, who has seen (them so), shall lay it to his charge under one or other of three Rules, either under the Para- ^ika3, or under the Sa/^ghadisesa 4, or under the Pa- ^ittiya 5 Rules : — let then that Bhikkhu, if he acknow- ledge that he has so sat, be dealt with (according to the circumstances reported) for a Para^ika, or for a Sa^ghadisesa, or for a Pa^ittiya ; or let that Bhikkhu be dealt with under that one of those three Rules under which the believing woman, trustworthy in speech, shall lay it to his charge.

This rule relates to a matter undetermined.

2. And furthermore, even if the seat be not se- cluded, and not convenient (for sexual intercourse), but be convenient for addressing a woman with wicked words 6, then whatsoever Bhikkhu shall take

1 The whole of the following portion of the Patimokkha, to- gether with the Old Commentary on it, recurs in the Vibhahga, Book III.

2 Ala^zkammaniye, an expression found only in this passage. The Vibhanga interprets it as above (Aniyata I, 2, 1).

3 The 1st Paragika. 4 The 2nd SawgMdisesa.

5 Pa&ttiya 44, 45; and compare also 7, 27.

6 Compare the 3rd Sawghadisesa, and probably the 4th is also referred to.

ANIYATA DHAMMA. I 7

a seat with a woman, one man with one woman, in secret, on such a seat, and a believing woman, trust- worthy in speech, who has seen (them so), shall lay it to his charge under one or other of two Rules, either under the Sa/^ghadisesa, or under the Paiit- tiya Rule — let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a Sa;^ghadisesa, or for a Pa/§ittiya ; or let that Bhikkhu be dealt with under that one of those two Rules under which the believing woman, trustworthy in speech, shall lay it to his charge.

This rule relates to a matter undetermined.

Venerable Sirs, the two Rules regarding uncertain matters have been recited.

In respect of them I ask the venerable ones, 'Are you pure in this matter ?'

A second time I ask the venerable ones, ' Are you pure in this matter ?'

A third time I ask the venerable ones, ' Are you pure in this matter ?'

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here endeth the recitation of the Aniyatas.

[13]

1 8 PATIMOKKHA.

NISSAGGIYA PAATITTIYA DHAMMA.

Pajqttiya Rules involving Forfeiture.

Here, venerable Sirs, the thirty Paiittiya Rules involving forfeiture come into recitation.

i. When the robes have been settled, when the Ka^ina has been taken up by the Bhikkhu, an extra robe may be kept up to the end of a period of ten days. To him who goes beyond that there is a Pa/£ittiya offence involving forfeiture1.

1 The following Rules, most of which have long ago fallen into abeyance, depend in great measure upon communistic customs of the ancient Fraternity, which are now somewhat difficult to under- stand. The following explanation of this rule, and more especially of the first few words of it, is therefore submitted with diffidence. At the end of the Vassa period (see below, Mahavagga, Books III and VII) the Sa/rcgha, or community of brethren in any place, was accus- tomed to give over to some one of the Bhikkhus such store of robes (KaMina-dussa) as it possessed; and it should here be observed that no Bhikkhu had a separate personal ownership over his robes, though nominally given to him for his own use, and really his own subject to the rules, they were, technically speaking, the pro- perty of the whole Sangria (that is, here, of the Order as a whole, not of the community residing together at that place). The Bhikkhu above referred to then spread the store of robes out to dry (suriye attharati); and afterwards satisfied out of it the wants of any brother whose robes, through the dampness of the season or other causes, had become spoiled. Meanwhile, each of the Bhikkhus had, of course, to wear something — it being one of the points most frequently insisted upon that a Bhikkhu should be decently clad, in direct contradiction to certain then popular views as to the sanctity of nakedness — but, during the interval, some of the rules about the robes were temporarily relaxed.

Now the Mahavagga (VII, i, 7) gives eight reasons by which the Ka/$ina license would be extinguished for any one particular Bhikkhu alone — as it would be for the community at that place

NISSAGGIYA PAZITTIYA DHAMMA. 1 9

2. When the robes have been settled, after the taking up of the KaMina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus — that is a Pa^ittiya offence involving forfeiture1.

1 9

by the formal 'taking up of the store of robes' (Ka/^inuddhara or Ka/^inassa ubbh&ra); — and with it that Bhikkhu' s claim to a share in the common store. These eight reasons are merely eight ways in wrhich that particular Bhikkhu's wants are already amply supplied; and the necessity, in his case, for a relaxation of the rules no longer exists.

One of these reasons is that his set of robes is settled or done for (£ivara/ra ni/Mita;^); which, according to the old commen- tator on our rule here, means that his set has been made, or spoiled, or destroyed, or burnt, or that his hope of receiving one from the laity has been disappointed (ni///£ita>£ivarasmin ti ^ivara^ katazrc va hoti xi&tlhdim va vina///$a#z va faddhzm va ^ivarasa va upa^Minna, ac- cording to which the Scholion in Dickson's note must be corrected). In each of these cases his wants are already supplied by the set of robes he has retained for wear during the process of drying : only the case of those Bhikkhus remains to be settled who have not had new robes made, and whose old ones were still good enough to wear during that process.

After the Ka/^inuddhara, either particular or general, no Bhikkhu can retain for his own use an atireka-^ivara, a spare robe. He must give it up to any brother who has need of it.

As to the ' ten days,' the Sutta Vibhahga has the following story. Ananda, after the Ka/^inuddhara, has a spare robe. He wants to give it to Sariputta ; but the latter is in Saketa, and is not expected back till the ninth or tenth day. So the Buddha, to meet such cases, establishes the rule that the spare robe may be kept up to the tenth day.

The words ' a Pa/£ittiya offence involving forfeiture/ repeated at the end of each of the Nissaggiyas, are intended to mean that that offence involves, firstly, all that a Pa&ttiya involves ; and secondly, forfeiture.

1 To this Rule there is the following story in the Sutta Vibhanga. Certain Bhikkhus left their robes in charge of the other Bhikkhus,

C 2

20 PATIMOKKHA.

3. When the robes have been settled, when the Ka^ina has been taken up by the Bhikkhu, if a set of robes should be offered to a Bhikkhu out of season, it may be accepted by that Bhikkhu, should he so wish. But when he has accepted it, it must be made up at once ; and if it be not sufficient for him, it may be kept up to the end of a month by that Bhikkhu should he have any hope that the deficiency may be supplied. If he keep it beyond that time, even if there be hope of (the deficiency) being supplied — that is a Pa/Httiya offence requiring forfeiture.

If he keep it beyond that time, even if there be hope of (the deficiency) being supplied — that is a Pa/Httiya offence requiring forfeiture.

4. Whatsoever Bhikkhu shall have his soiled robe 1 washed, or dyed, or beaten by a Bhikkhuni (sister)2 who is not related to him — that is a Pa/£ittiya offence involving forfeiture3.

5. Whatsoever Bhikkhu shall receive a robe from the hands of a Bhikkhuni not related to him, except in exchange — that is a Pa/£ittiya offence involving forfeiture.

6. Whatsoever Bhikkhu shall ask a householder, or a householders wife4, not being related to him,

and went on a journey. The robes, being laid by for a long time, became spoilt. The Buddha thereupon forbad a Bhikkhu, under the circumstances stated in this Rule, to separate himself from his robes (ti-^ivara).

As regards the permission we have the story that a sick Bhikkhu was invited home that his friends might nurse him. He answers, 1 The Blessed One has forbidden us to separate ourselves from our robes. I am sick, and unable to travel in my robes.' Then the Blessed One allows a sick brother to obtain leave to dispense with the Rule.

1 Literally, ' an old robe,' which the Vibhahga (Nissaggiya IV, 2, 1) explains as one that has been once worn.

2 And so, frequently, below.

3 Compare the 17th Nissaggiya.

4 Householder is here gahapati; that is, pater familias. See Rh. D.'s note on Maha-sudassana Sutta I, 41.

NISSAGGIYA PAtflTTIYA DHAMMA. 21

for a robe, except at the right season — that is a Paiittiya offence involving forfeiture.

Here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.

7. If the householder, or the householders wife, should offer him a choice1 from (the materials for) many robes, that Bhikkhu may have robes made out of it up to the (due portion of) inner and outer robes. If he has robes made beyond this limit — that is a Pa^ittiya offence involving forfeiture.

8. In case the value in barter of a set of robes has been laid by, for a particular Bhikkhu, by a householder who is not a relative of his, or a house- holder s lady, with the intention * I wilL get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu :' — in that case,

1 One MS. of the Tibhanga reads abhiha/u/ra; but another reads abhiha//$u#z, as does Minayeff; while the Samanta-Pasadika makes it equal to abhiharitu^. The right reading is probably abhiha/Z^u/^. In any case, the unusual form and grammatical construction throw some doubt on the exact meaning of the phrase. The Samanta-Pasadika, which explains it philologically as just men- tioned, goes on in the next words to explain it syntactically as abhiharitva, which it refers to the subject of pavareyya, and states could be done either actually, or by words. Dickson's ren- dering, ' arrange to supply him/ does not accurately convey the force of pavareyya; but the right rendering may be 'should offer to bring forth for him (whatever he chose) from (amongst the material for) many robes/ The only possible alternative is ' should make him an offer to take whatever he chose from amongst the material for many robes/ Compare the 34th Pa&ttiya.

Santar-uttara-paramaTft is meant, according to the Vibhahga, to imply ' to the extent of one inner, and one outer robe ;' but we preserve the ambiguity of the text.

2 2 PATIMOKKHA.

if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, ' It would be well, Sir, to get in ex- change such and such a sort of robe with that robe- fund to clothe me with;' desiring something fine — that is a Pa/^ittiya offence involving forfeiture1.

9. In case two persons, householders or house- holders' ladies, have each laid by for a particular Bhikkhu the value in barter of a set of robes, with the intention, * We will each get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu :' — in that case, if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, ' It would be well, Sirs, to get in exchange, with the value in barter you have each laid by, such and such a sort of robe to clothe me with, the two becoming one:' desiring something fine — that is a Pa/£ittiya offence involving forfeiture.

10. In case a Ra^a, or a Khattiya, or a Brahman, or a Gahapati should send by messenger, for a particular Bhikkhu, the value in barter of a set of robes, saying, ' Get a set of robes in exchange for this robe-fund, and provide a dress for such and such a Bhikkhu!' if then that messenger should go to that Bhikkhu and say, ' I have brought, Sir, this robe-fund for your reverence. May your reverence

1 Both Dickson and Childers have gone too far in rendering £etapetva by ' purchase/ The Samanta-Pasadika (Minayeff, 78) explains it by parivattetva. So Rh. D., 'Ancient Coins and Measures of Ceylon,' p. 6.

In the text read KqI a pan am (compare Ka^ayana, p. 322 of Senart's edition); and it should not be rendered ' money ;' see Rh. D., loc. cit. The 'Robe-fund' consisted of things for barter.

In the text the va after amlatakassa should be omitted.

NISSAGGIYA PAtflTTIYA DHAMMA. 23

In the text read KqI a pan am (compare Ka^ayana, p. 322 of Senart's edition); and it should not be rendered ' money ;' see Rh. D., loc. cit. The 'Robe-fund' consisted of things for barter.

In the text the va after amlatakassa should be omitted.

NISSAGGIYA PAtflTTIYA DHAMMA. 23

accept the robe-fund!' let then that monk answer that messenger thus : ' We do not, my friend, accept the value in barter for a set of robes ; but we may accept a set of robes, at the right time, and of the suitable kind/ If then that messenger shall answer that Bhikkhu thus : 'Has then your reverence a person who attends (to such matters for you)?' then, Bhikkhus 1, let the Bhikkhu, to whom the robes are to belong, point out, as his agent, the man who keeps the arama in order 2, or some believer, saying, ' This man, my friend, is the Bhikkhus' agent.' If then that messenger, when he has made an appoint- ment with that agent, shall come to that Bhikkhu, and say, * I have made an appointment, Sir, with that agent whom your reverence pointed out. Let your reverence come, and he will clothe you with the set of robes betimes!' then, Bhikkhus1, let that Bhikkhu, to whom the set of robes is to belong, go to the agent and warn him and remind him two or three times, saying, ' Sir, I have need of a set of robes!' If, while so warning and reminding3 two or three times, he should succeed in obtaining

1 This word of address is most noteworthy as standing quite isolated in the Patimokkha. It must be meant as an address by the Buddha himself to the Brethren ; for, if it were the address of the Bhikkhu reciting the Patimokkha, the expression used would necessarily be ayasmanto, as in the closing words of each chapter, or other words to that effect. That it should have been left in is a striking proof of the faithfulness with which the Patimokkha has been preserved. Is it a survival of some form of words older even than the Patimokkha ? or is it merely an ancient blunder ?

2 The arama is, literally, the grove or pleasure-ground in which the monks' residence stood ; but it had probably before this already come to include the residence, or vihara, itself.

3 In the text read /fcodayamano, sarayamano; the medial participle with active sense, as often.

24 PATIMOKKHA.

2 The arama is, literally, the grove or pleasure-ground in which the monks' residence stood ; but it had probably before this already come to include the residence, or vihara, itself.

3 In the text read /fcodayamano, sarayamano; the medial participle with active sense, as often.

24 PATIMOKKHA.

the robes, it is well. Should he not succeed in obtaining them, let him up to the fourth, fifth, or sixth time go and stand silently on that matter1. If, while so standing silently on that matter up to the fourth, fifth, or sixth time, he should succeed in obtaining the set of robes, it is well. Should he not succeed in obtaining them (so), and then, exerting himself beyond that point succeed in obtain- ing them — that is a Pa^ittiya offence involving for- feiture. (But) if he should not succeed in obtaining them, let him either go himself, or send a messenger (to the place) whence the robe-fund was brought to him, and say, ' The robe-fund which your reverences sent for a Bhikkhu, that has in no wise advantaged that Bhikkhu. Take heed, your reve- rences, of your own, that your own go not to ruin !' This is the proper course in that case 2.

Here ends the first section, the ' Robe-section/

ii. Whatsoever Bhikkhu shall have a rug or mat made with silk in it — that is a Pa/£ittiya offence involving forfeiture3.

1 In the text read ^^akkhattuparama^. This silent standing is the only mode of asking for food permitted to a Bhikkhu.

2 Both here, and in the Conclusion of the Sa/rcghadisesa, and further below in the 22nd Nissaggiya, where the same phrase occurs, Mr. Dickson takes it to mean, ' This is the way to Nirvana.' We are unable to see any foundation for such a rendering.

3 The following rules were for use in a tropical climate, and refer not to bed coverings, but to materials spread over a hard seat or couch. The word translated * rug or mat' is a more general term, meaning £a thing spread;' but there is no corres-

NISSAGGIYA PAZITTIYA DHAMMA. 25

12. Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats' hair1 — that is a Pa/£ittiya offence involving forfeiture.

13. In case a Bhikkhu is having a new rug made, two parts should be taken of pure black wool of goats' hair, the third part of white wool, and the fourth of the colour of oxen (reddish brown). If a Bhikkhu should have a new rug made without taking two parts of pure black wool, the third of white, and the fourth of tawny — that is a Pa^ittiya offence involving forfeiture2.

14. When a Bhikkhu has had a new rug made, he should use it for six years. If he should have another new rug made within the six years, whether he has got rid, or has not got rid of the former one, unless with the permission of the Bhikkhus 3 — that is a Pa^ittiya offence involving forfeiture.

15. When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span 4 must be taken from all round the old one in

ponding word in English, as 'coverlet' or 'counterpane' would imply a different state of things*

1 The Sutta Vibhahga says that ka/aka is of two kinds, either ^•atiy a ka/aka or ra^ana-ka/aka ; that is, that the wool is either naturally black, or dyed of that colour. Elaka is a goat, not a sheep.

2 This is deliberately chosen as an ugly mixture, which would lessen the commercial value of the rug, by making it unfashion- able.

8 Regarding this permission the Vibhahga gives the following story. A sick monk was asked by his relatives to come home, that they might nurse him. He answered that he was too ill to carry his rug, could not get on without one, and could not have a new one made within six years. Then the Blessed One established this exception to the general Rule.

4 See the note on the 6th Sawghadisesa.

26 PATIMOKKHA.

order to disfigure it. If a Bhikkhu should have a new seat-rug made without taking a span's width from all round the old one — that is a Pa^ittiya offence involving forfeiture.

1 6. In case a Bhikkhu should get some goats' wool whilst he is on a journey1, let him accept it, if he likes ; and when he has accepted it, he may carry it in his own hand, if there are no porters, for the distance of three leagues 2. Should he carry it further than that, even if there are no porters — that is a Paiittiya offence involving forfeiture.

17. Whatsoever Bhikkhu shall get goats' wool washed, or dyed, or combed out by a Bhikkhuni who is not related to him — that is a Pa/£ittiya offence involving forfeiture 3.

18. Whatsoever Bhikkhu shall receive gold or silver, or get some one to receive it for him, or allow it to be kept in deposit for him 4 — that is a Pa^ittiya offence involving forfeiture.

1 Addhana-magga-pa/ipanno; which the Kafikha Vita- ram (Minayeff, p. 80) explains as being on a long road, called addhana (high-road). But one may be on a high-road without going a long journey.

2 Yo^anas; a yo^ana being a trifle under eight miles. See Rh. D., 'Ancient Coins and Measures' &c, pp. 16, 17.

3 Compare the 4th Nissaggiya.

4 Upanikkhitta^ va sadiyeyya; which cannot possibly mean ' if he thinks to appropriate money entrusted to him/ as Mr. Dick- son translates. See Rh. D., ' Ancient Coins ' &c, p. 7.

The method of procedure on a breach of this rule, or of the next, is thus described in the Vibhanga. The guilty Bhikkhu has to give up the gold or silver to the community (Sawgha, not here, as elsewhere in sentences concerning forfeiture, 'or to a ga^a or to a puggala'). Then when an aramika or an upasaka comes, it is to be given to him, to buy ghee or oil with it for the Sangria ; and whatever is bought is the common property of all the Sawgha, save the guilty Bhikkhu. Should the layman object to undertake the

NISSAGGIYA PAiHTTIYA DHAMMA. 2j

Then when an aramika or an upasaka comes, it is to be given to him, to buy ghee or oil with it for the Sangria ; and whatever is bought is the common property of all the Sawgha, save the guilty Bhikkhu. Should the layman object to undertake the

NISSAGGIYA PAiHTTIYA DHAMMA. 2j

19. Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver is used — that is a Pa/£ittiya offence involving forfeiture.

20. Whatsoever Bhikkhu shall engage in any one of the various kinds of buying and selling — that is a Pa/£ittiya offence involving forfeiture.

End of the second section, the ' Silk-section/

21. A spare bowl maybe kept up to the limit of ten days. To him who exceeds that there is a Pa/Httiya offence involving forfeiture.

22. Whatsoever Bhikkhu shall get another new bowl in exchange for an (old) one broken in less than five places — that is a Pa/§ittiya offence involving forfeiture.

That bowl must be forfeited by that Bhikkhu to the company of Bhikkhus ; and whichever in that company of Bhikkhus shall be the worst bowl, that shall be given to that Bhikkhu with the words, ' This, Bhikkhu, is thy bowl ; it must be kept until it breaks/ This is the right course in that case.

23. Now those medicines which may be used by the sick Bhikkhus — to wit, ghee, butter, oil, honey, molasses — when they have received them, they may enjoy them, storing them up to the seventh day. To him who exceeds that there is a Pa/Httiya offence involving forfeiture.

spending of the gold or silver, he is to be asked to throw it away. Or, if this cannot be managed, then, as a last resource, some Bhikkhu is to be formally appointed l Bullion-remover ' (Rupiya- kkhadd&ka), and he is to go and throw it away somewhere, cani- mittaw katva,' (without making any mark at the place !)

28 PATIMOKKHA.

24. When he sees that a month of the hot days has yet to run, let a Bhikkhu provide himself with the materials for robes for the rainy season : when he sees that half a month of the hot days has yet to run, let him make them, and wear them. Should he provide himself with the materials for robes for the rainy season when more than a month of the hot days has yet to run ; or should he make them, and wear them, when more than half a month of the hot days has yet to run — that is a Pa^ittiya offence involving forfeiture.

25. Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall there- after, being angry or displeased with him, take them away, or get them taken away — that is a Paidttiya offence involving forfeiture.

26. Whatsoever Bhikkhu shall himself ask for yarn, and have it woven up by weavers into cloth for a set of robes — that is a Pa/£ittiya offence in- volving forfeiture.

27. In case a householder, who is not related to him, or a householder's lady, shall have the cloth for a set of robes woven for a particular Bhikkhu by weavers ; in that case, if that Bhikkhu, before the offer has been made to him, shall go to the weavers, and give directions as to the make of the robe, saying, ' This robe-cloth, my friends, is being woven for me. Make it long and broad, and make it thick, and well woven, and evenly w7oven l, and with even lines, and well carded. If you do so, ourselves will

1 Suppavayita^, literally, 'well woven forth/ We follow the Samanta-Pasadika in its explanation of this word, but with con- siderable hesitation. Compare the relation between Sanskrit ota and prota; and between English 'web' and 'woof.'

NISSAGGIYA PAZITTIYA DHAMMA. 29

make it up to you, friends, in some way or other ! ' If that Bhikkhu1, having thus spoken, should make it up 2 to them in any way, even by the contents of a begging bowl — that is a Pa^ittiya offence in- volving forfeiture.

28. In case a robe should fall to the lot of a Bhikkhu, as a special gift3, ten days before the Kattika-temasa3 full moon, that Bhikkhu may take it, considering it as a special gift : and when he has it, he may keep it up till the robe time 3.

1 In the text read Eva^ ka so bhikkhu.

2 Anupada^g-eyya is a double potential. Da^g-ama would be equal to Sanskrit dadyama; and to that a second potential ter- mination has been added.

3 The expression in the Pali is literally ' should a special robe come to a Bhikkhu,' &c. ; where 'special robe' is a/£#eka-/£iva- ra#z, explained in the Samanta-Pasadika (Minayeff, 83) as equal to a/£Myika-kivara7;z. The Vibhahga says, 'If a man wants to join the army or to emigrate, or if a man has fallen sick, or a woman is with child, or an unbeliever has come to believe, or a believer is edified (pasado uppanno hoti); then, if such a one send a messenger to the Bhikkhus, saying, "Let their reverences come hither, I will give a gift for the rainy season " (vassavasikazrc ; per- haps, " such a gift as the laity are wont to give to the Bhikkhus who have spent the vassa among them") —that is an a&£eka-£ivaraw' (Minayeff, 82, 83). A/£#aya is an immediate, threatening, danger : compare the expression c donatio mortis causa.' ' Special robe ' is, no doubt, an inadequate rendering ; but we have chosen it in refer- ence to the special circumstances under which the donation is made, and in default of a better translation. Compare the 85th Pa&ttiya.

The Kattika-temasi-pu^ama is, according to the Vibhahga (Minayeff, p. 82), the close of the Pavara/za, the ceremony at the end of Vassa (see below, Book IV).

Compare the 85th Pa&ttiya.

The Kattika-temasi-pu^ama is, according to the Vibhahga (Minayeff, p. 82), the close of the Pavara/za, the ceremony at the end of Vassa (see below, Book IV).

The robe time is the time when the robes were settled. The Vibhahga says, ' Robe time is, if the robes have not been laid out to dry (see the note to the first rule in this division of the Pati- mokkha), the last month of the rains; if they have, it is five months/

3 56), is not connected with the Brahman svayambhu of the Brahmanical literature. Perhaps the Sanskrit equivalent of sahampati might be svayampati.

2 A mat a, an epithet of Arahatship, which may perhaps mean simply ambrosia. See Rh. D., Buddhism, pp. 60, in, 184.

I, 5, io. ADMISSION TO THE ORDER OF BHIKKHUS. 87

top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay, — thou, who hast freed thyself from suffering !

' Arise, O hero ; O victorious One ! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine ; there will be people who can understand it!'

8. When he had spoken thus, the Blessed One said to Brahma Sahampati : ' The following thought, Brahma, has occurred to me : " I have penetrated this doctrine, .... (&c, down to end of § 2)." And also, Brahma, the following . . . . * stanzas have pre- sented themselves to my mind, which had not been heard (by me) before: " With great pains, .... (&c, down to end of § 3)." When I pondered over this matter, Brahma, my mind became inclined to remain in quiet, and not to preach the doctrine/

9. And a second time Brahma Sahampati said to the Blessed One : ' Lord, may the Blessed One preach the doctrine, .... (&c, as in §§ 6, 7)/ And for the second time the Blessed One said to Brahma Saham- pati : ' The following thought (&c, as before)/

10. And a third time Brahma Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, .... (&c, as before)/

Then the Blessed One, when he had heard Brah- ma's solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-per- ceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, 1 See § 3 with our note for this omitted word.

88 MAHAVAGGA. 1, 5, ir.

saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad dis- position, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.

11. As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water ; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water ; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them, —

1 2. Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened, .... (&c, the text repeats $ 10) ; and when he had thus seen them, he addressed Brahma Sahampati in the following stanza : ' Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahma, despairing of the weary task, to men/

13. Then Brahma Sahampati understood: ' The Blessed One grants my request that He should preach the doctrine/ And he bowed down before the Blessed One, and passed round him with his right side towards him ; and then he straightway disappeared.

Here ends the story of Brahma's request.

I, 6, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 89

1. Now the Blessed One thought : 'To whom shall I preach the doctrine first ? Who will understand this doctrine easily ?' And the Blessed One thought: 'There is A/ara Kalama1; he is clever, wise, and learned ; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to A/&ra Kaldma? He will easily understand this doctrine/

2. Then an invisible deity said to the Blessed One: 'A/ara Kalama has died, Lord, seven days ago/ And knowledge sprang up in the Blessed One's mind that A/ara Kal&ma had died seven days ago. And the Blessed One thought: 'Highly noble was A/ara Kalama. If he had heard my doctrine, he would easily have understood it/

3. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will under- stand this doctrine easily?' And the Blessed One thought: 'There is Uddaka Ramaputta1; he is clever, wise, and learned ; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Rama- putta? He will easily understand this doctrine/

4. Then an invisible deity said to the Blessed One: 'Uddaka Ramaputta has died, Lord, yesterday evening/ And knowledge arose in the Blessed One's mind that Uddaka Ramaputta had died the previous evening. And the Blessed One thought:

1 A/ara Kalama and Uddaka Ramaputta were the two teachers to whom Gotama had attached himself first after his pabba^a. See Fausboll's 6rataka, vol. i. p. 66 ; Rh. D., Buddhism, p. 34.

90 MAHAVAGGA. 1, 6, g.

( Highly noble was Uddaka Ramaputta. If he had heard my doctrine, he would easily have under- stood it/

See Fausboll's 6rataka, vol. i. p. 66 ; Rh. D., Buddhism, p. 34.

90 MAHAVAGGA. 1, 6, g.

( Highly noble was Uddaka Ramaputta. If he had heard my doctrine, he would easily have under- stood it/

5. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will under- stand this doctrine easily?' And the Blessed One thought: 'The five Bhikkhus1 have done many ser- vices to me2; they attended on me during the time of my exertions (to attain sanctification by under- going austerities). What if I were to preach the doctrine first to the five Bhikkhus?'

6. Now the Blessed One thought: 'Where do the five Bhikkhus dwell now ?' And the Blessed One saw by the power of his divine, clear vision, surpass- ing that of men, that the five Bhikkhus were living at Benares, in the deer park Isipatana3. And the Blessed One, after having remained at Uruvela as long as he thought fit, went forth to Benares.

7. Now Upaka, a man belonging to the A^ivaka sect (i. e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gaya and the Bodhi tree ; and when he saw him, he said to the Blessed One: 'Your countenance, friend, is serene; your complexion is pure and bright. In whose

1 See about the five companions of Buddha's self-mortification, in the time before the sambodhi, the (rataka, vol. i. p. 67 ; Hardy, Manual, p. 165 ; Rh. D., Buddhism, p. 35. The names of the five Bhikkhus were, Kondanna., Vappa, Bhaddiya, Mahanama, Assag-i.

2 Perhaps instead of kho 'me (=kho ime) we should read kho me.

3 ' The Mrigadawa, or Deer Park, is represented by a fine wood, which still covers an area of about half a mile, and extends from the great tower of Dhamek on the north, to the Chaukundi mound on the south/ Cunningham, Arch. Reports, I, p. 107.

1,6,10. ADMISSION TO THE ORDER OF BHIKKHUS. 9 1

name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?'

8. When Upaka the A^ivaka had spoken thus, the Blessed One addressed him in the following stanzas : ' I have overcome all foes ; I am all-wise ; I am free from stains in every way ; I have left everything ; and have obtained emancipation by the destruction of desire. Having myself gained know- ledge, whom should I call my master? I have no teacher ; no one is equal to me ; in the world of men and of gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha ; I have gained coolness (by the extinction of all passion) and have obtained Nir- vana. To found the Kingdom of Truth I go to the city of the Kasis (Benares); I will beat the drum of the Immortal in the darkness of this world/

9. (Upaka replied): 'You profess then, friend, to be the holy, absolute ^ina1/

(Buddha said) : i Like me are all £inas who have reached extinction of the Asavas 2 ; I have overcome (g\K& me) all states of sinfulness ; therefore, Upaka, am I the Gina.'

(Upaka replied): 'You profess then, friend, to be the holy, absolute ^ina1/

(Buddha said) : i Like me are all £inas who have reached extinction of the Asavas 2 ; I have overcome (g\K& me) all states of sinfulness ; therefore, Upaka, am I the Gina.'

When he had spoken thus, Upaka the A^ivaka replied: 'It may be so, friend ;' shook his head, took another road, and went away.

10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And

1 G in a, or the victorious One, is one of the many appellations common to the founders of the Bauddha and Gaina sects.

2 Sensuality, individuality, delusion, and ignorance (Kama, Bhava, Di///H, and Avigg-a).

9 2 M AH AVAGGA. . I, 6, I T.

the five Bhikkhus saw the Blessed One coming from afar ; when they saw him, they concerted with each other, saying, 'Friends, there comes the samara Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him ; nor rise from our seats when he approaches ; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down/

li. But when the Blessed One gradually ap- proached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One ; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel1. Then the Blessed One sat down on the seat they had prepared ; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation i Friend/

12. When they spoke to him thus, the Blessed One said to the five Bhikkhus : ' Do not address, O Bhikkhus, the Tathagata by his name, and with the appellation " Friend." The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me) ; I will teach you ; to you I preach the doc- trine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having your- selves known it and seen it face to face ; and you

1 Buddhaghosa, in a note on ^iillavagga II, i, i, says that padapiMa is a stool to put the washed foot on, padakathalika (or padakathalika ?), a stool to put the unwashed foot on, or a cloth to rub the feet with (padaghawsana).

I, 6, 16. ADMISSION TO THE ORDER OF BHIKKHUS. 93

will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state/

I, 6, 16. ADMISSION TO THE ORDER OF BHIKKHUS. 93

will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state/

13. When he had spoken thus, the five monks said to the Blessed One : * By those observances, friend Gotama, by those practices, by those austeri- ties, you have not been able to obtain power surpass- ing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?'

14. When they had spoken thus, the Blessed One said to the five Bhikkhus : ' The Tathagata, O Bhik- khus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus ; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face ; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

15. And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above).

16. When they had spoken thus, the Blessed One

94 MAHAVAGGA. I, 6, 17.

said to the five Bhikkhus : ' Do you admit, O Bhik- khus, that I have never spoken to you in this way before this day?*

' You have never spoken so, Lord/

' The Tathagata, O Bhikkhus, is the holy, abso- lute Sambuddha. Give ear, O Bhikkhus, &c. (as above)/

And the Blessed One was able to convince the five Bhikkhus ; and the five Bhikkhus again1 listened willingly to the Blessed One ; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).

1 7. And the Blessed One thus addressed the five Bhikkhus2: 'There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts : this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications : this is painful, ignoble, and profitless. By avoiding these two ex- tremes, O Bhikkhus, the Tathagata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana.

18. ' Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which con-

1 As they had done before when they underwent austerities together with the Bodhisatta at Uruvela.

2 Of the literature that exists referring to the discourse which follows now (the Dhamma/fcakkappavattana Sutta), it will suffice to quote M. Feer's Etudes Bouddhiques, I, p. 189 seq., and Rh. D., 'Buddhist Suttas from the Pali/ pp. 137-155, and in the Fort- nightly Review for December 1879.

I, 6, 22. ADMISSION TO THE ORDER OF BHIKKHUS. 95

duces to calm, to knowledge, to the Sambodhi, to. Nirvana? It is the holy eightfold Path, namely,) Right Belief, Right Aspiration, Right Speech, Right j Conduct, Right Means of Livelihood, Right Endea- j vour, Right Memory, Right Meditation. This, O * Bhikkhus, is the Middle Path the knowledge of which the Tathagata has gained, which leads to in- sight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana.

19. 'This, O Bhikkhus, is the Noble Truth of Suffering : Birth is suffering ; decay is suffering ; illness is suffering ; death is suffering. Presence of objects we hate, is suffering ; Separation from objects we love, is suffering ; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to exist- ence1 is suffering.

20. 'This, O Bhikkhus, is the Noble Truth of the Cause of suffering : Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

21. 'This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (it ceases with) the com- plete cessation of this thirst, — a cessation which consists in the absence of every passion, — with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.

22. 'This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering:

1 Clinging to the five elements of existence, rupa, vedana, sawwa, sa#/khara, vmwa«a. See § 38 seq.

96 MAHAVAGGA. I, 6, 23.

that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation.

23. '"This is the Noble Truth of Suffering ;"— thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O Bhikkhus, of this doctrine, .... (&c, down to in- tuition). " This Noble Truth of Suffering I have understood/' thus, O Bhikkhus, of this doctrine, .... (&c, down to intuition).

"This Noble Truth of Suffering must be understood," thus, O Bhikkhus, of this doctrine, .... (&c, down to in- tuition). " This Noble Truth of Suffering I have understood/' thus, O Bhikkhus, of this doctrine, .... (&c, down to intuition).

24. '"This is the Noble Truth of the Cause of suffering," thus, O Bhikkhus, (&c.) " This Noble Truth of the Cause of suffering must be abandoned1 .... has been abandoned by me," thus, O Bhikkhus, (&c.)

25. "' This is the Noble Truth of the Cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cessation of suffering must be seen face to face .... has been seen by me face to face," thus, O Bhikkhus, (&c.)

26. '" This is the Noble Truth of the Path which leads to the cessation of suffering/' thus, O Bhikkhus, (&c.) " This Noble Truth of the Path which leads to the cessation of suffering, must be realised .... has been realised by me," thus, O Bhikkhus, (&c.)

27. 'As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifi-

1 I. e. the thirst (ta/M), which is declared in this Noble Truth to be the cause of suffering, must be abandoned.

I, 6, 30. ADMISSION TO THE ORDER OF BHIKKHUS. 97

cations and its twelve constituent parts1; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Miras and Brahma's world, among all beings, Samaras and Brahma^as, gods and men.

28. 'But since I possessed, O Bhikkhus, with per- fect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, .... (&c, as in § 27).

29. 'And this knowledge and insight arose in my mind : " The emancipation of my mind cannot be lost ; this is my last birth ; hence I shall not be born again !"'

Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Kondanna. obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): 'Whatsoever is subject to the condition of origination, is subject also to the condition of cessation/

30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted : * Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samara nor by a Brah- mam, neither by a deva, nor by Mara, nor by Brahma, nor by any being in the world.'

1 The three modifications and twelve constituent parts are those specified in §§ 23-26.

[13] H

98 MAHAVAGGA. I, 6, 31.

[13] H

98 MAHAVAGGA. I, 6, 31.

Hearing the shout of the earth-inhabiting devas, the /^atumahara^ika devas (gods belonging to the world of the four divine mahara^as) shouted, .... (&c, as above). Hearing the shout of the /£atu- mahara^ika devas, the tavati^sa devas1, .... the yama devas, .... the tusita devas, .... the nimmanarati devas, .... the paranimmita- vasavatti devas, .... the brahmakayika devas shouted: 'Truly the Blessed One, ' (&c.,as above).

31. Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled ; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

And the Blessed One pronounced this solemn utterance: ' Truly Ko/z^a/z/za has perceived it (" s.n- /zasi"), truly Ko^am has perceived it!' Hence the venerable Ko^a^ia received the name hnn^k- tako/z^/a/Ha (Ko/z^a/Ha who has perceived the doc- trine).

32. And the venerable Ann&takondanna, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: 'Lord, let

1 The thirty-three devas of the Vedic mythology. This enumera- tion gives the gods who reside in the different worlds, beginning from the lowest (the bhumma deva, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, p. 25.

I, 6, 35. ADMISSION TO THE ORDER OF BHIKKHUS. 99

me receive the pabba^^a and upasampada ordi- nations from the Blessed One/

' Come, O Bhikkhu/ said the Blessed One, ' well taught is the doctrine ; lead a holy life for the sake of the complete extinction of suffering/ Thus this venerable person received the upasampada ordi- nation.

33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by dis- courses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge) : ' Whatso- ever is subject to the condition of origination is subject also to the condition of cessation/

34. And having seen the Truth, having mastered the Truth, .... (&c, as in § 32), they thus spoke to the Blessed One : ' Lord, let us receive the pabba^a and upasampada ordinations from the Blessed One/

'Come, O Bhikkhus/ said the Blessed One, 'well taught is the doctrine ; lead a holy life for the sake of the complete extinction of suffering/ Thus these venerable persons received the upasampada ordi- nation.

35. And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma ; in this way the six persons lived on what the three Bhikkhus1 brought home from their alms pilgrimage.

1 Those three Bhikkhus of the five, who had been converted,

H 2

IOO MAHAVAGGA. I, 6, 36.

36, 37. And the venerable Mahanama and the venerable Assa^i, when they received from the Blessed One, .... (&c, as in §§ 33, 34, down to :). Thus these venerable persons received the upasampada ordi- nation.

38. And the Blessed One thus spoke to the five Bhikkhus : 'The body (Rtipa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say : " Let my body be such and such a one, let my body not be such and such a one/' But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say : " Let my body be such and such a one, let my body not be such and such a one."

39-41. 'Sensation (Vedana), O Bhikkhus, is not the self, .... (&C.1) Perception (Sa/Ha) is not the self, .... The Sa^kharas2 are not the self, .... Consciousness (Vi^a^a) is not the self, .... (&C.1)

42. * Now what do you think, O Bhikkhus, is the body permanent or perishable ? '

went about for alms; while the Buddha remained with their two companions, and instructed them.

1 This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, sa/^kharas, and consciousness are the well- known five classes (k hand ha) of bodily and mental parts and powers ; see Rh. D., ' Buddhism,' p. 90 seq. The self (atta), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha's, which is frequently called the Anattalakkha^a Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way.

2 See the note on chap. 1. 2.

I, 6, 47. ADMISSION TO THE ORDER OF BHIKKHUS. IOI

4 It is perishable, Lord/

'And that which is perishable, does that cause pain or joy ?'

* It causes pain, Lord/

'And that which is perishable, painful, subject to change, is it possible to regard that in this way: ' This is mine, this am I, this is my self ?'

' That is impossible, Lord/

43. 'Is sensation permanent or perishable ?' . . . .

(&C.1)

44. f Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self : thus it should be considered by right knowledge according to the truth.

45. 'Whatever sensation, .... (&c.2)

46. 'Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Sa^kharas, weary of consciousness. Becoming weary of all that, he divests himself of passion ; by absence of passion he is made free ; when he is free, he becomes aware that he is free ; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fulfilled ; and that there is no further return to this world3/

47. Thus the Blessed One spoke; the five Bhik- khus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been

1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the sa^kharas, and consciousness.

2 The same with regard to the other four khandhas.

3 Compare Burnouf, * Lotus de la bonne Loi/ p. 481.

102 MAHAVAGGA. I, 7, 1.

propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas1.

At that time there were six Arahats (persons who had reached absolute holiness) in the world.

End of the first Bha/zavara.

72. 1. At that time there was in Benares a noble youth, Yasa by name, the son of a settki (or treasurer3) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no

1 See the note on § 9.

2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See Gataka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pali Pi/akas is the story told about the Bodhisatta himself.

3 This was a position of honour among the merchants. In the later literature we hear of an office of se/Mi (se/Mi-//Mna) in a city, to which any one with the requisite wealth and talent was eligible ((jrataka I, 120-122); and, according to the Mahavazrasa, the king appointed to an office called se///5ita, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be se/Mi- gahapati (see Rh. D.'s note on Maha-sudassana Sutta I, 41). 'The Se/Mi,' standing alone, or 'the Maha-se/Mi/ means Anatha Pi^ika (Gataka I, 95, 227-230; Dhammapada Com- mentary, p. 395). Below, in chapter 9, § 1, it would seem that the rank of se//Ai was hereditary, and this is confirmed by the later literature ; but this applies to the social rank only, and not to the office.

I, 7, 3. ADMISSION TO THE ORDER OF BHIKKHUS. IO3

395). Below, in chapter 9, § 1, it would seem that the rank of se//Ai was hereditary, and this is confirmed by the later literature ; but this applies to the social rank only, and not to the office.

I, 7, 3. ADMISSION TO THE ORDER OF BHIKKHUS. IO3

man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense J, while he was attended (by those female musicians), fell asleep sooner than usual ; and after him his attendants also fell asleep. Now an oil amp was burning through the whole night.

2. And Yasa, the noble youth, awoke sooner than usual ; and he saw his attendants sleeping ; one had her lute leaning against her arm-pit ; one had her tabor leaning against her neck ; one had her drum leaning against her arm-pit ; one had dishevelled hair ; one had saliva flowing from her mouth ; and they were muttering in their sleep. One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him ; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ' Alas! what distress ; alas ! what danger !'

3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non- human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youths leav'ng the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana.

1 Pleasures of the eye, ear, nose, tongue, and touch.

2 Hatthappatta^ susana^ marme, literally, 'one would think a cemetery had (suddenly) come to one's hand.'

104 MAHAVAGGA. 1,7,4-

4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: 'Alas! what dis- tress; alas! what danger!' And the Blessed One said to Yasa, the noble youth : * Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down ; I will teach you the Truth (Dhamma).'

what dis- tress; alas! what danger!' And the Blessed One said to Yasa, the noble youth : * Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down ; I will teach you the Truth (Dhamma).'

5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful ; and he put off his gilt slippers, and went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course : that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire *.

6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering,

1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkamya. Itivuttaka, fol. khi (Phayre MS.) : kamanam eta#z nissara^a^z yad idaw nekkhamma^, rupanam etazra nissarawaw yad idaw aruppa/rc.

I, 7, 9. ADMISSION TO THE ORDER OF BHIKKHUS. IO5

the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the know- ledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation/

7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the se///£i, the house- holder (her husband), and having approached him, she said to the se^i, the householder : * Your son Yasa, O householder, has disappeared/ Then the se/^i, the householder, sent messengers on horse- back to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the setthi, the householder, saw on the ground the marks of the gilt slippers ; and when he saw them, he followed them up.

8. And the Blessed One saw the se/^i, the house- holder, coming from afar. On seeing him, he thought : ' What if I were to effect such an exercise of miraculous power, that the se#Ai, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also/ And the Blessed One effected such an exercise of his miraculous power.

9. And the settki, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One : ' Pray, Lord, has the Blessed One seen Yasa, the noble youth?'

'Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also/

I06 MAHAVAGGA. I, 7, 10.

Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also/

I06 MAHAVAGGA. I, 7, 10.

And the se///£i, the householder, who thought : ' Indeed, sitting here I shall see Yasa, the noble youth, sitting here also !' became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.

10. When the se///n, the householder, was sitting near him, the Blessed One preached to him in due course ; that is to say, he talked about the merits obtained by alms-giving, .... (&c, as at end of § 5). And the setthi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dis- pelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One : ' Glorious, Lord ! glorious, Lord ! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus ; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him/

This was the first person in the world who became a lay-disciple by the formula of the holy triad.

11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, con- templated the stage of knowledge which he had seen with his mind and understood ; and his mind became free from attachment to the world, and was

I, 7, 13. ADMISSION TO THE ORDER OF BHIKKHUS. IO7

released from the Asavas. Then the Blessed One thought : ' Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood ; and his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.' And the Blessed One put an end to that exertion of his miraculous power.

12. Then the se///^i, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth : ' My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.'

13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the se^i, the householder : ' What do you think then, O householder ? That Yasa has (first) won only an imperfect 1 degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating- the stage of knowledge which he had seen with his mind and understood ; and that his mind has thus become free from attachment to the world, and has become released from the Asavas ? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house V

' Not so, Lord/

1 The stage of a sekha, i. e. a person who has attained to any stage in the Noble Eightfold Path (such as sotapattiphala, &c.) inferior to the highest (Arahatship).

108 MAHAVAGGA. I, 7, 14.

' Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was con- templating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house/

14. * It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become re- leased from the Asavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant ?'

The Blessed One expressed his consent by remain- ing silent. Then the se//^i, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence.

15. And Yasa, the noble youth, soon after the se^i, the householder, was gone, said to the Blessed One: ' Lord, let me receive the pabba^a and upasampada ordinations from the Blessed One.'

' Come, O Bhikkhu/ said the Blessed One, * well taught is the doctrine ; lead a holy life for the sake of the complete extinction of suffering/

Thus this venerable person received the upasam- pada ordination. At that time there were seven Arahats in the world.

End of the story of Yasa's pabba^^a.

I, 8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. IO9

At that time there were seven Arahats in the world.

End of the story of Yasa's pabba^^a.

I, 8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. IO9

1. And in the forenoon the blessed One, having put on his under-robes 1, took his alms-bowl, and, with his /£ivara on, went with the venerable Yasa as his attendant to the house of the settki, the house- holder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, they sat down near him.

2. Then the Blessed One preached to them in due course ; that is to say, he talked about the merits ob- tained by alms-giving, (&c, as in chap. 7. 5,6, down

to :) ; thus they obtained, while sitting there, the pure and spotless Eye of the Truth (that is, the knowledge) : ' Whatsoever is subject to the condition of origina- tion is subject also to the condition of cessation/

3. And having seen the Truth, .... (&c, as above, §§ 5, 6, down to :), dependent on nobody else for know- ledge of the Teacher's doctrine, they thus spoke to the Blessed One: 'Glorious, Lord! glorious Lord! Just as if one should set up (&c, as in chap. 7. 10, down to :). We take our refuge, Lord, in the Blessed One, and in the Dhamrna, and in the fraternity of Bhikkhus ; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him/

These were the first females in the world who became lay-disciples by the formula of the holy triad.

1 The rules about the dress of a Bhikkhu who is going to the village are given in the iTullavagga VIII, 4, 3 ; 5, 2. Compare Rh. D.'s note on the Maha-parinibbana Sutta V, 45.

IIO MAHAVAGGA. I, 8, 4.

4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered1 excellent food, both hard and soft, to the Blessed One and to the venerable Yasa ; and when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse ; and then he rose from his seat and went away.

1. Now four lay persons, friends of the venerable Yasa, belonging to the setthi families of Benares, and to the highest after the se/^i families, by name Vimala, SuMhu, Yunnagi, and Gavampati, heard : ' Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state/ When they had heard that, they thought : ' Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state/

1 According to Subhuti (in Childers's Dictionary) sampavareti means that the host hands dishes to the guest until the latter says, 'I have had enough/ Childers accordingly translates sampava- reti, ' to cause to refuse.' But as pavareti means, 'to cause to accept/ it is impossible that sampavareti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavareti.

I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. Ill

2. Those four persons went to the place where the venerable Yasa was ; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One : ' Lord, here are four lay -friends of mine, belonging to the sett hi families of Benares and to the highest after the settki families ; their names are Vimala, Subahu, Vunna.g'i, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons/

3. Then the Blessed One preached to them, .... (&c, as in chap. 8. 2).

4. And having seen the Truth, (&c, down to :)

dependent on nobody else for the knowledge of the Teachers doctrine, they thus spoke to the Blessed One : ' Lord, let us receive the pabba^a and upasampada ordinations from the Blessed One/

' Come, O Bhikkhus/ said the Blessed One, ' well taught is the doctrine ; lead a holy life for the sake of the complete extinction of suffering/

Thus these venerable persons received the upa- sampada ordination. And the Blessed One admi- nistered to these Bhikkhus exhortation and instruc- tion by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas.

112 MAHAVAGGA. I, ro.

At that time there were eleven Arahats in the world.

Here ends the story of the ordination of the four laymen.

10.

Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard, .... (&c, as in chap. 9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas.

At that time there were sixty-one Arahats in the world.

11.

9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas.

At that time there were sixty-one Arahats in the world.

11.

1. And the Blessed One said to the Bhikkhus : ' I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way 1. Preach, O Bhikkhus, the doctrine

1 This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts

I, II, 2. ADMISSION TO THE ORDER OF BHIKKHUS. 1 1 3

which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter ; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruvela, to Senani- nigama *, in order to preach the doctrine/

2. And M&ra the wicked One went to the place where the Blessed One was ; having approached him, he addressed the Blessed One in the following stanza : ' Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samara/

Buddha replied : * I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death/

(M&ra said) : ' The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samara/

(Buddha replied): 'Whatever forms, sounds, odours, flavours, or contacts there are which please the

in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine ; just as in chap. 1 2 a form of upasampadst is introduced by Buddha which was re- garded as inadmissible in later times.

1 The correct spelling of this name appears to be Sen&nini- gama ('the General's Town'), and not Senanigama ('the Army's Town ') ; the Gataka Atthava^ana (vol. i. p. 68) and the Paris MS. of the Mahavagga (manu secunda) read Senaninigama. The Lalita Vistara has Senapatigrama.

[13] 1

114 MAHAVAGGA. I, 12, I.

senses, in me desire for them has ceased. Thou art struck down, O Death/

Then Mara the wicked One understood : ' The Blessed One knows me, the perfect One knows me/ and, sad and afflicted, he vanished away.

The Lalita Vistara has Senapatigrama.

[13] 1

114 MAHAVAGGA. I, 12, I.

senses, in me desire for them has ceased. Thou art struck down, O Death/

Then Mara the wicked One understood : ' The Blessed One knows me, the perfect One knows me/ and, sad and afflicted, he vanished away.

Here ends the story of Mara.

12.

1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabba^a and upasam- pada ordinations, thinking : ' The Blessed One will confer on them the p a b ba^a and upasampada ordi- nations/ Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabba^a and upasampada ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind : ' The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabba^a and upasam- pada ordinations, thinking: " The Blessed One will confer on them the pabba^a and upasampada ordinations/' Now both the Bhikkhus become tired, and also those who desire to obtain the pabba^a and upasampada ordinations. What if I were to grant permission to the Bhikkhus, saying: " Confer henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabba^a and upasampada ordinations yourselves (on those who desire to receive them)."'

2. And the Blessed One, having left the solitude

I, 12, 4. ADMISSION TO THE ORDER OF BHIKKHUS. II5

in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus : 'When I was alone, O Bhikkhus, and had retired into solitude, the follow- ing consideration, &c. What if I were to permit, . • . / (&c, as in § i).

3. 'I grant you, O Bhikkhus, this permission : Confer henceforth in the different regions and in the different countries the pabba^a and upasampada ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabba^a and upasampada ordinations in this way : Let him (who desires to receive the ordina- tion), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting ; then let him raise his joined hands and tell him to say :

4. '" I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the

Sa^gha. And for the second time I take (&c

Sawgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Sa^gha."

' I prescribe, O Bhikkhus, the pabba^a and upasampada ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad)/

End of the account of the upasampada ordination by the threefold declaration of taking refuge1.

1 On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, § 1.

I 2

I I 6 MAHAVAGGA. I, 13, 1.

13.

1. And the Blessed One, after having kept the vassa residence1, thus addressed the Bhikkhus : ' By wise contemplation, O Bhikkhus, and by wise firm- ness of exertion have I attained the highest emanci- pation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contempla- tion and by wise firmness of exertion/

2. And Mara the wicked One went to the place where the Blessed One was ; having approached him, he addressed the Blessed One by the following stanza : ' Thou art bound by Maras fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samara.'

(Buddha replied): 'I am delivered from Maras fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death/

Then Mara the wicked One understood : ' The Blessed One knows me, the perfect One knows me \ and, sad and afflicted, he vanished away.

14.

1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruveli. And the Blessed One left the road and went to a certain grove ; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove

1 See about the vassa residence the rules given in Book III.

I, 14, 3. ADMISSION TO THE ORDER OF BHIKKHUS. I I 7

together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.

2. Then those companions, doing service to their friend, went in search of that woman ; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was ; having approached him, they said to the Blessed One : ' Pray, Lord, has the Blessed One seen a woman passing by?'

' What have you to do, young men, with the woman?'

' We were sporting, Lord, in this grove, thirty friends, rich young men, together with our wives. One of us had no wife ; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing ser- vice to our friend, go in search of that woman, and roam about this grove/

3. ' Now what think you, young men ? Which would be the better for you ; that you should go in search of a woman, or that you should go in search of yourselves?'

* That, Lord, would be the better for us, that we should go in search of ourselves/

' If so, young men, sit down, I will preach to you the Truth (Dhamma)/

Which would be the better for you ; that you should go in search of a woman, or that you should go in search of yourselves?'

* That, Lord, would be the better for us, that we should go in search of ourselves/

' If so, young men, sit down, I will preach to you the Truth (Dhamma)/

The rich young companions replied: 'Yes, Lord,' and respectfully saluted the Blessed One, and sat down near him.

1 1 8 MAHAVAGGA. 1, 14, 4.

4. Then the Blessed One preached to them, .... (&c, as in chap. 8. 2, or 9. 3).

5. And having seen the Truth, .... (&c, as in chap. 9. 4 down to :). Thus these venerable persons received the upasampada ordination.

Here ends the story of the thirty rich young companions.

End of the second Bha^avara.

15.

1. And the Blessed One, wandering from place to place, came to Uruveld. At that time there lived in Uruvela three (^a/filas1, Uruvela Kassapa, Nadl Kassapa (Kassapa of the River, i. e. the Nera^ard), and Gaya Kassapa (Kassapa of the village Gaya). Of these the (9a/ila Uruvela Kassapa was chief, leader, foremost, first, and highest over five hundred GWilas ; Nadt Kassapa was chief .... (&c, down to highest over) three hundred Ga/ilas, Gaya Kassapa was chief .... (&c, down to highest over) two hundred Ga/ilas.

2. And the Blessed One went to the hermitage of

1 The GWilas (i. e. ascetics wearing matted hair) are Brah- manical vanaprasthas. The description of their ascetic life given in many passages of the Gataka Atthava#;zan& and of the Apadana exactly agrees with the picture of the forest life of the vkopioi which so frequently occurs in the Mahabharata. In the Mahavagga (VI, 35, 2) it is expressly stated that the Ga/ilas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Ga/ila is 'isipabba^am pabba^ati' (frequently in the Gat. Atth.), i. e. leaving the world and becoming a i?zshi.

I, i& 3. ADMISSION TO THE ORDER OF BHIKKHUS. 1 1 9

the GditWdi Uruveld Kassapa ; having gone there, he said to the 6Wila Uruvela Kassapa : ' If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.'

* It is not disagreeable to me, great Samara, but there is a savage Naga (or Serpent) king of great magical power1, a dreadfully venomous serpent; let him do no harm to you/

And a second time the Blessed One said to the £a/ila Uruveli Kassapa : ' If it is not disagreeable,' &c

' It is not disagreeable,' &c.

And a third time the Blessed One said : ' If it is not disagreeable/ &c

' It is not disagreeable,' &c

' He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept/

' Stay there, great Samara, as you wish it/

And a third time the Blessed One said : ' If it is not disagreeable/ &c

' It is not disagreeable,' &c

' He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept/

' Stay there, great Samara, as you wish it/

3. Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding himself with watchfulness of mind2. And the Naga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought : ' What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones,

1 Iddhi. Compare the passages referred to by Rh. D. in ' Bud- dhist Suttas from the Pali/ pp. 2, 40, 259; and further Mahavagga VI, 15, 8, and .Abulia vagga VII, 1, 4, and VII, 2, 1.

2 Sati/tf upa//Mpetva. Sati is here a more precise idea than memory.

120 MAHAVAGGA. 1,15,4-

and marrow of this Naga ; but were to conquer the fire, which he will send forth, by my fire/

4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Naga, who could not master his rage1, sent forth flames. And the Blessed One, converting his body into fire2, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the 6Wilas, sur- rounding the fire room, said : ' Truly the countenance of the great Samara is beautiful, but the N&ga will do harm to him3.'

5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and liga- ments and bones and marrow of that Naga, and con- quering the Naga's fire by his fire, threw him into his alms-bowl, and showed him to the 6arila Uru- vela Kassapa (saying), 'Here you see the Naga, Kassapa ; his fire has been conquered by my fire/

Then the GWila Uruvela Kassapa thought: 'Truly the great Samara possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Naga king, who is pos- sessed of magical power, that dreadfully venomous serpent. He is not, however, holy (a rah a) as I am/

64. Near the Nera/^ara river the Blessed One

1 Buddhaghosa explains makkha by kodha.

2 Compare ^ullavagga IV, 4, 4, where Dabba also te^odhatuwz samapa^ati, that is, his finger is on fire.

3 Compare the Editor's corrections at iTullavagga, p. 363.

4 In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know

I, 15, 7. ADMISSION TO THE ORDER OF BHIKKHUS. 121

said to the GWila Uruvela Kassapa : ' If it is not disagreeable to you, Kassapa, let me dwell this moon- light night in your fire room/

This appears to us to be a more archaic redaction than the preceding. We do not know

I, 15, 7. ADMISSION TO THE ORDER OF BHIKKHUS. 121

said to the GWila Uruvela Kassapa : ' If it is not disagreeable to you, Kassapa, let me dwell this moon- light night in your fire room/

* It is not disagreeable to me, great Sama/za, but in your own behalf I warn you off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent ; let him do no harm to you/

' He is not likely to do any harm to me ; pray, Kassapa, allow me a place in your fire room.'

When he saw that Kassapa had given his per- mission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men *, joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men1, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the 6Wilas looked at the fire room (say- ing), * Truly the countenance of the great Samara is beautiful, but the Naga will do harm to him/

7. And when that night had elapsed, the flames of the Naga were extinguished, but the various- coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours

any other instance in the Pali Pi/akas of a similar repetition, ex- cepting a short passage at the end of chap. 24. 3 ; and one other in the Maha-padhana Sutta.

1 Literally, ' the Snake among men/ or ' the Elephant among men' (manussanago).

I 2 2 MAHAVAGGA. I, 16, I.

appeared on the Angirasa's1 body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brahma/za (saying), * Here you see the Naga, Kassapa; his fire has been conquered by my fire/

And the GWila UruvelS, Kassapa, having con- ceived an affection for the Blessed One in con- sequence of this wonder, said to the Blessed One : 1 Stay with me, great Sama#a, I will daily provide you with food.'

End of the first Wonder.

16.

i. And the Blessed One resided in a certain grove near the hermitage of the CWila Uruvela Kassapa. And on a beautiful night the four Maharajas2, filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.

2. And when that night had elapsed, the 6a/ila Uruvela Kassapa went to the place where the Blessed One was ; having approached him, he said to the Blessed One : ' It is time, great Samara, the meal is ready. Who were they, great Samara, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to

Who were they, great Samara, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to

1 According to Vedic tradition the Gautamas, as is well known, belong to the Ahgirasa tribe.

2 See chap. 4. 4.

I, 17, 2. ADMISSION TO THE ORDER OF BHIKKHUS. 1 23

the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ?'

' They were the four Maharajas, Kassapa, who came to me in order to hear my preaching/

Then the Ga/ila Uruvela Kassapa thought : ' Truly the great Samara possesses high magical powers and great faculties, since even the four Maharajas come to hear his preaching. He is not, however, holy like me/

And the Blessed One ate the food offered by the GWila Uruvela Kassapa, and continued to stay in that same grove.

End of the second Wonder.

17.

1. And on a beautiful night Sakka (£akra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, sur- passing in beauty and brilliancy the splendour of the former appearances.

2. And when that night had elapsed (&c, as in chap. 16. 2).

End of the third Wonder.

124 MAHAVAGGA. I, 18.

18.

And on a beautiful night Brahma Sahampati (&c, as in chap. 17).

End of the fourth Wonder.

19.

1. At that time a great sacrifice which the GWila Uruvela Kassapa used to celebrate was approaching, and all the people of Anga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the GWila Uruvela Kassapa thought : * Presently my great sacrifice is approaching, and all the people of Anga and Magadha will come and bring with them abundant food, both hard and soft. If the great Samara should perform a wonder before that great assembly, gain and honour would increase to the great Samara, and my gain and honour would diminish. Well, the great Sama/za shall not appear here to-morrow.'

2. Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the 6Wila Uruvela Kassapa, went to Uttara Kuru ; having begged alms there, he took the food (he had received) to the Anotatta lake1; there he took his meal and rested during the heat of the day at the same place.

And when the night had elapsed, the 6Wila Uruvela Kassapa went to the place where the Blessed One was ; having approached him, he said to the

1 One of the supposed seven great lakes in the Himavant.

I, 20, I. ADMISSION TO THE ORDER OF BHIKKHUS. I 25

Blessed One : * It is time, great Sama/za, the meal is ready. Why did you not come yesterday, great Samara? We have thought of you: "Why does the great Samara not come ?" and your portions of food, both hard and soft, were served up for you/

I, 20, I. ADMISSION TO THE ORDER OF BHIKKHUS. I 25

3. (Buddha replied) : ' Did you not think, Kassapa: " Presently my great sacrifice (&c, as above down to :). Well, the great Samara shall not appear here to- morrow ?"

4. ' Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and I went to Uttara Kuru ; having begged alms there, I took the food to the Anotatta lake ; there I took my meal and rested during the heat of the day at the same place.'

Then the GWila Uruvel& Kassapa thought : 1 Truly the great Sama/za possesses high magical powers and great faculties, since he is able to under- stand by the power of his mind the thoughts of other people. He is not, however, holy like me.5

And the Blessed One ate (&c, as in chap. 16. 2).

End of the fifth Wonder.

20.

1. At that time the Blessed One had rags taken from a dust heap (of which he was going to make himself a dress). Now the Blessed One thought : * Where shall I wash these rags ? ' Then Sakka the king of the devas, understanding in his mind the thought which had arisen in the mind of the Blessed One, dug a tank with his own hand,

126 MAHAVAGGA. 1,20,2.

and said to the Blessed One : ' Lord, might the Blessed One wash the rags here/

And the Blessed One thought : 'What shall I rub the rags upon ?' Then Sakka the king of the devas, understanding, &c, put there a great stone and said: ' Lord, might the Blessed One rub the rags upon this stone/

2. And the Blessed One thought : ' What shall I take hold of when going up (from the tank)?' Then a deity that resided in a Kakudha tree, under- standing, &c, bent down a branch and said : ' Lord, might the Blessed One take hold of this branch when going up (from the tank)/

And the Blessed One thought: 'What shall I lay the rags upon (in order to dry them)?' Then Sakka the king of the devas, understanding, &c, put there a great stone and said : * Lord, might the Blessed One lay the rags upon this stone/

3. And when that night had elapsed, the 6Wila Uruvela Kassapa went to the place where the Blessed One was ; having approached him, he said to the Blessed One : 'It is time, great Samara, the meal is ready. What is this, great Samara ? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here ; by whom has this stone been put here ? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down/

4. * I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa : " Where shall I wash these rags ?" Then, Kassapa, Sakka the king of the devas, understanding in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me : " Lord, might the Blessed One wash the

* I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa : " Where shall I wash these rags ?" Then, Kassapa, Sakka the king of the devas, understanding in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me : " Lord, might the Blessed One wash the

I, 20, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I 27

rags here." Thus this tank has been dug by the hand of a non-human being.

* And I thought, Kassapa : " What shall I rub the rags upon ?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.

5. ' And I thought, Kassapa : "What shall I take hold of when going up (from the tank)?" Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand.

* And I thought, Kassapa : " Where shall I lay the rags upon (in order to dry them) ?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.5

6. Then the GWila Uruvela Kassapa thought : ' Truly the great Samara possesses high magical powers and great faculties, since Sakka the king of the devas does service to him. He is not, however, holy like me/

And the Blessed One ate (&c, as in chap, 16. 2).

7. And when that night had elapsed, the GWila Uruvelcl Kassapa went to the place where the Blessed One was ; having approached him, he announced to the Blessed One that it was time, by saying, ' It is time, great Samara, the meal is ready.'

(Buddha replied) : ' Go you, Kassapa ; I will follow you.'

Having thus sent away the GWila Uruvela Kas- sapa, he went to pluck a fruit from the ^ambu tree after which this continent of Gambudlpa (the Gambu Island, or India) is named1; then arriving before

1 See about this ^ambu tree, which grows in the forest of Hima- vant, Hardy's Manual, p. 18 seq.

128 MAHAVAGGA. I, 20, 8.

Kassapa he sat down in the room where Kassapa's (sacred) fire was kept \

8. Then the Ga/ila Uruvela Kassapa saw the Blessed One sitting in the fire room ; seeing him he said to the Blessed One : ' By what way have you come, great Samara ? I have departed before you, and you have arrived before me and are sitting in the fire room/

9. ' When I had sent you away, Kassapa, I went to pluck a fruit from the ^ambu tree after which this continent of 6ambudipa is named ; then I arrived before you and sat down in the fire room. Here is the ^ambu fruit, Kassapa, it is beautiful, fragrant, and full of flavour ; you may eat it, if you like/

' Nay, great Samara, to you alone it is becoming to eat it ; eat it yourself/

And the Ga/ila Uruvela Kassapa thought : 'Truly the great Samara possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the ^ambu tree after which this continent of Cambudipa is named, and then to arrive before me and to sit down in the fire room. He is not, however, holy like me/

And the Blessed One ate (&c, as in chap. 16. 2).

He is not, however, holy like me/

And the Blessed One ate (&c, as in chap. 16. 2).

10. And when that night had elapsed (&c, as in § 7, down to:). Having thus sent away the GWila Uruvela Kassapa, he went to pluck a fruit from a mango tree growing near the^ambu tree after which this continent of ^ambudipa is named, &c. He

1 Very probably it is this story in which a similar legend has originated that the Ceylonese tell about Mahinda, the converter of their island ; see Dipavawsa XI I, 75.

I, 20, 12. ADMISSION TO THE ORDER OF BHIKKHUS. 1 29

went to pluck a fruit from an emblic myrobalan tree, &c, from a yellow myrobalan tree growing near the ^ambu tree, &c. He went to the Tava- ti^sa heaven to pluck a pariy£/£/2attaka (or pari- ^ataka) flower; then arriving before Kassapa he sat down in the fire room. Then the ^arila Uru- veli Kassapa saw (&c, as in § 8).

ii. ' When I had sent you away, Kassapa, I went to the Tavatiwsa heaven to pluck a pari/£/£/£attaka flower; then I arrived before you and sat down in the fire room. Here is the pari/£/£/£attaka flower, Kassapa ; it is beautiful and fragrant ; you may take it, if you like/

' Nay, great Samara, to you alone it is becoming to keep it ; keep it yourself/

And the GWila (&c, as in § 9). * He is not, however, holy as I am/

12. At that time one day the GWilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these Garilas thought : ' Doubtless this is the magical power and the high faculty of the great Samara that we cannot succeed in splitting fire-wood/ Then the Blessed One said to the Garila Uruvela Kassapa : ' Shall the fire-wood be split, Kassapa ?'

' Let it be split, great Sama/za.'

Then in a moment the five hundred pieces of fire-wood1 were split. And the 6Wila Uruveld

1 Bigandet (Life of Gaudama, p. 135) translates this passage from the Burmese version : ' Gaudama split it in a moment, in five hundred pieces/ Doubtless the true meaning is, that there were five hundred pieces of wood, one for each of the five hundred Ga/ilas over whom was Kassapa chief. In the following two stories (§§ 13, 14) we have five hundred sacred fires.

03] k

1 30 MAHAVAGGA. I, 20, 13.

Kassapa thought : ' Truly the great Samara pos- sesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me/

13. At that time the 6Wilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c, as in the preceding story).

14. At that time the 6a/ilas, after having attended on their sacred fires, could not succeed in extinguish- ing the fires (&c, as above).

At that time the 6Wilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c, as in the preceding story).

14. At that time the 6a/ilas, after having attended on their sacred fires, could not succeed in extinguish- ing the fires (&c, as above).

15. At that time in the cold winter nights, in the time between the ash/aka festivals 1, when snow falls, the Garilas plunged into the river Nera/^ara, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire 2 ; at those the GWilas coming out of the river warmed them- selves. And the GWilas thought : ' Doubtless this is the magical power and the high faculty of the great 6ama/2a that these vessels with fire have been caused to appear here/ And the GWila Uruvela Kassapa thought : ' Truly the great Sama/za pos- sesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me/

16. At that time a great rain fell out of season ; and a great inundation arose. The place where the Blessed One lived was covered with water. Then

1 The ash/aka festivals, about which accurate details are given in the Grzliya Sutras, were celebrated about the wane of the moon of the winter months marganrsha, taisha, and magna ; see Weber, Die vedischen Nachrichten von den Naxatra, II, p. 337, and H. O/s note on the £ankhayana Gr/hya, 3, 12, ap. Indische Studien, XV, p. 145.

2 Buddhaghosa explains mandamukhiyo by aggibha^anani.

I, 20, 17. ADMISSION TO THE ORDER OF BHIKKHUS. 131

the Blessed One thought : ' What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot/ And the Blessed One caused the water to recede round about, and he walked up and down in the midst of the water on a dust- covered spot.

And the Ga/ila Uruvela Kassapa, who was afraid that the water might have carried away the great Sama/za, went with a boat together with many Capias to the place where the Blessed One lived. Then the 6Wila Uruvela Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing him, he said to the Blessed One : 'Are you there, great Sama/za?'

' Here I am, Kassapa/ replied the Blessed One, and he rose in the air and stationed himself in the boat.

And the Gatila. Uruvela Kassapa thought : 'Truly the great Samara possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me/

17. Then the Blessed One thought : 'This foolish man will still for a long time think thus: " Truly the great Samara possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this 6a/ila (in order to show him my superiority)/

Then the Blessed One thought : 'This foolish man will still for a long time think thus: " Truly the great Samara possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this 6a/ila (in order to show him my superiority)/

And the Blessed One said to the GWila Uruvela Kassapa : ' You are not holy (araha), Kassapa, nor have you entered the path of Arahatship, nor do you walk in such a practice as will lead you to Arahatship, or to entering the path of Arahatship/

k 2

1 3 2 MAHAVAGGA. I, 20, 18.

Then the Ga/ila Uruvela Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One : ' Lord, let me receive the pabba^a and upasampada ordina- tions from the Blessed One/

18. (Buddha replied): 'You, Kassapa, are chief, leader, foremost, first, and highest of five hundred Ga/ilas ; go first and inform them of your intention, and let them do what they think fit.'

Then the GWila Uruvela Kassapa went to those GWilas ; having gone to them, he said to those GWilas : ' I wish, Sirs, to lead a religious life under the direction of the great Sama/za ; you may do, Sirs, what you think fit.'

(The GWilas replied) : 'We have conceived, Sir, an affection for the great Samara long since ; if you will lead, Sir, a religious life under the great Samara's direction, we will all lead a religious life under the great Samaras direction.'

19. Then the Garilas flung their hair1, their braids, their provisions 2, and the things for the agnihotra sacrifice into the river, and went to the place where the Blessed One was ; having approached him and prostrated themselves before him, inclining their heads to the feet of the Blessed One, they said to the Blessed One : * Lord, let us receive the pabba^a and upasampada ordinations from the Blessed One/

1 Which they had cut off in order to receive the pabba^a ordination, see chap. 12. 3.

2 We are extremely doubtful about the meaning of kharikag-a, which Buddhaghosa explains by kharibhara. Perhaps it may mean provisions of any description of which each Ga/ila used to keep one khari (a certain dry measure).

I, 20, 24. ADMISSION TO THE ORDER OF BHIKKHUS. I 33

' Come, O Bhikkhus,' said the Blessed One, ' well taught is the doctrine ; lead a holy life for the sake of the complete extinction of suffering/

Thus these venerable persons received the upa- sampada ordination.

20. And the GWila Nadi Kassapa saw the hair, the braids, the provisions, the things for the agni- hotra sacrifice, which were carried down by the river; when he saw that, he became afraid that some misfortune might have befallen his brother. He sent some 6Wilas, saying, ' Go and look after my brother,' and went himself with his three hundred 6a/ilas to the venerable Uruvela Kassapa ; having approached him, he said to the venerable Uruvela Kassapa: ' Now, Kassapa, is this bliss ■?'

(Uruvela Kassapa replied): 'Yes, friend, this is bliss/

21. And the GWilas (who had come with Nadi Kassapa (&c, as in § 19).

22. And the GWila Gaya Kassapa saw (&c, as in § 20) ; when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some GWilas, saying, ' Go and look after my brothers,' and went himself with his two hundred GWilas to the venerable Uruvela Kassapa (&c, as above).

23. And the ^a/ilas (who had come with Gaya Kassapa (&c, as in § 19).

24. x At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and

1 This is evidently a remark added to the text by a reader or commentator.

1 34 MAHAVAGGA. I, 21, 1.

were lit up, could not be extinguished and were ex- tinguished ; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred.

21.

1. And the Blessed One, after having dwelt at Uruvela as long as he thought fit, went forth to Gayasisa l, accompanied by a great number of Bhik- khus, by one thousand Bhikkhus who all had been GWilas before. There near Gaya, at Gayasisa, the Blessed One dwelt together with those thousand Bhikkhus.

2. There the Blessed One thus addressed the Bhikkhus : ' Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning ?

' The eye, O Bhikkhus, is burning ; visible things are burning; the mental impressions based on the eye are burning ; the contact of the eye (with visible things) is burning ; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance ; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair.

3. ' The ear is burning, sounds are burning, &c. .... The nose is burning, odours are burning, &c.

1 According to General Cunningham, Gayasisa ('the head of Gaya') is the mountain of Brahmayoni near Gaya. Arch. Rep. Ill, 107.

1,21,4- ADMISSION TO THE ORDER OF BHIKKHUS. 1 35

.... The tongue is burning, tastes are burning,

&c The body is burning, objects of contact are

burning, &c The mind is burning, thoughts

are burning, &c *

4. ' Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He

becomes weary of the ear (&c , down to ... .

thoughts1). Becoming weary of all that, he divests himself of passion ; by absence of passion he is made free ; when he is free, he becomes aware that he is free ; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fulfilled ; and that there is no further return to this world/

When this exposition was propounded, the minds of those thousand Bhikkhus became free from at- tachment to the world, and were released from the Asavas.

Here ends the sermon on ' The Burning.'

End of the third Bhd^avara concerning the Wonders done at Uruvela.

1 Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c, is repeated with reference to the ear and the other organs of sense.

I36 MAHAVAGGA. I, 22, 1.

22.

1. And the Blessed One, after having dwelt at Gayasisa as long as he thought fit, went forth to Ra^agaha, accompanied by a great number of Bhik- khus, by one thousand Bhikkhus who all had been GWilas before. And the Blessed One, wandering from place to place, came to Ra^agaha. There the Blessed One dwelt near Ra^agaha, in the La///£i- vana pleasure garden, near the sacred shrine of Supati/^a1.

2. Then the Magadha king Seniya Bimbisara heard : * The Sama/za Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Ra^agaha and is staying near Ra^*agaha, in the La^ivana pleasure garden, near the sacred shrine of Supati^a. Of Him the blessed Gotama such a glorious fame is spread abroad : " Truly he is the blessed, holy, abso- lute Sambuddha, endowed with knowledge and con- duct, the most happy One, who understands all worlds, the highest One, who guides men as a driver curbs a bullock, the teacher of gods and men, the blessed Buddha. He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Maras, and its Brahmas ; to all beings, Samaras and Brdhma^as,

1 La/Mivana (Sansk. yash/ivana), literally, ' stick forest/ means a forest consisting of bambus. General Cunningham has the following note about this bambu forest: 'In 1862, when I was at Rajgir (i.e. Rag-agaha), I heard the bambu forest always spoken of as Jaktiban; ... I fixed the position of the bambu forest to the south-west of Rajgir on the hill lying between the hot-springs of Tapoban and old Ra^agr/ha/ Reports, III, 140.

The word we have rendered sacred shrine is ^Tetiya.

I, 22, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 37

gods and men ; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter ; he proclaims a consummate, perfect, and pure life." It is good to obtain the sight of holy men (Arahats) like that/

I 37

3. And the Magadha king Seniya Bimbisara, sur- rounded by twelve myriads of Magadha Brahma/zas and householders1, went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve myriads of Magadha Brahma^as and householders some also respectfully saluted the Blessed One and sat down near him ; some exchanged greeting with the Blessed One, having exchanged with him greeting and complaisant words, they sat down near him ; some bent their clasped hands towards the Blessed One and sat down near him ; some shouted out their name and their family name before the Blessed One and sat down near him ; some silently sat down near him.

4. Now those twelve myriads of Magadha Brih- ma/zas and householders thought : 'How now is this? has the great Samara placed himself under the spiritual direction of Uruvela Kassapa, or has Uruvela Kassapa placed himself under the spiritual direction of the great Samara ?'

And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brahma/zas and house- holders, addressed the venerable Uruvela Kassapa

1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Com- pare Rh. D.'s note on Maha-sudassana Sutta, p. 260.

1 38 MAHAVAGGA. I, 22, 5.

in this stanza : * What knowledge have you gained, O inhabitant of Uruvela, that has induced you, who were renowned for your penances1, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted?'

(Kassapa replied): ' It is visible things and sounds, and also tastes, pleasures and woman that the sacri- fices speak of2; because I understood that whatever belongs to existence3 is filth, therefore I took no more delight in sacrifices and offerings4/

5. * But if your mind, Kassapa (said the Blessed One5), found there no more delight, — either in visible things, or sounds, or tastes, — what is it in the world of men or gods in which6 your mind, Kassapa, now finds delight? Tell me that.'

(Kassapa replied) : ' I have seen the state of peace (i. e. Nirvana) in which the basis of existence (upadhi3) and the obstacles to perfection (kin-

Tell me that.'

(Kassapa replied) : ' I have seen the state of peace (i. e. Nirvana) in which the basis of existence (upadhi3) and the obstacles to perfection (kin-

1 Literally, 'who is known as emaciate/ This is said with reference to the mortifications practised by the Ga/ilas or Vana- prasthas. The Mahabharata (III, 1499) uses the same adjective (kma) of a Ga/ila. Vadano we take for a participle, but it is possible also to read vada no, ' tell us/ which Professor Jacobi (Zeitschrift der Deutschen Morg. Ges., XXXIV, p. 187) prefers. Buddhaghosa takes kisakovadano for a compound of kisaka and ovadana : tapasanaw ovadako anusasako.

2 The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c, and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere.

3 The Pali word is upadhi, which is translated by Childers, 'substratum of being.' See our note on chap. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa).

4 Here we have the Vedic distinction of greater and smaller sacrifices (ya^atayas and^uhotayas).

5 The words 'said the Blessed One' (ti Bhagava avo/fca) are probably interpolated from a gloss, as they destroy the metre.

6 Doubtless Buddhaghosa is right in explaining ko by kva.

I, 22, 8. ADMISSION TO THE ORDER OF BHIKKHUS. 1 39

hna1) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state ; therefore I took no more delight in sacrifices and offerings/

6. Then the venerable Uruvela Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One : ' My teacher, Lord, is the Blessed One, I am his pupil ; my teacher, Lord, is the Blessed One, I am his pupil/ Then those twelve myriads of Magadha Brahma^as and householders understood : ' Uruvela Kassapa has placed himself under the spiritual direc- tion of the great Samara/

7, 8. And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brahma^as and householders, preached to them in due course (&c, as in chap. 7, j J 5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Br&hma^as and householders with Bimbisara at their head, while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge) : ' Whatsoever is subject to the condition of origination is subject

1 Akm/£ana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the ki^^anas, that is, lust, malice, and delusion (so in the Sa^giti Sutta of the Digha Nikaya), have ceased to be. It is literally 'being without the somethings/ which are the things that stand in the way, the obstacles to Buddhist perfection; and Buddhaghosa (in the Su- mahgala Vilasini on the passage in the Sawgiti Sutta) explains accordingly kinkana. by pa/ibodha.

140 MAHAVAGGA. I, 22, 9.

also to the condition of cessation/ One myriad announced their having become lay-pupils.

9. Then the Magadha king Seniya Bimbisara, having seen the Truth (&c down to) de- pendent on nobody else for the knowledge of the Teacher's doctrine, said to the Blessed One : ' In former days, Lord, when I was a prince, I entertained five wishes ; these are fulfilled now. In former days, Lord, when I was a prince, I wished : " O that I might be inaugurated as king." This was my first wish, Lord ; this is fulfilled now. " And might then the holy, absolute Sambuddha come into my kingdom/ ' This was my second wish, Lord ; this is fulfilled now.

10. * "And might I pay my respects to Him, the Blessed One." This was my third wish, Lord; this is fulfilled now. "And might He the Blessed One preach his doctrine (Dhamma) to me." This was my fourth wish, Lord ; this is fulfilled now. " And might I understand His, the Blessed One's doctrine." This was my fifth wish, Lord ; this is fulfilled now. These were the five wishes, Lord, which I entertained in former days when I was a prince ; these are fulfilled now.

11. ' Glorious, Lord ! (&c, as in chap. 7. 10, down to :) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus/

The Blessed One expressed his consent by re- maining silent.

12. Then the Magadha king Seniya Bimbisara, when he understood that the Blessed One had accepted his invitation, rose from his seat, respect- fully saluted the Blessed One, and, passing round him with his right side towards him, went away.

I, 22, 13. ADMISSION TO THE ORDER OF BHIKKHUS. 141

And when the night had elapsed, the Magadha king Seniya Bimbisara ordered excellent food, both hard and soft, to be prepared, and had dinner-time an- nounced to the Blessed One in the words : ' It is time, Lord, the meal is ready/ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his /£ivara on entered the city of Ra^agaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been 6Wilas before.

13. At that time Sakka the king of the devas, assuming the appearance of a young Brahman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas : ' The self-controlled One with the self-controlled, with the former Ga/ilas, the released One with the released, the Blessed One, gold-coloured like an ornament of sing! gold x, has entered Ra^agaha.

' The emancipated One with the emancipated, with the former GWilas, &c.

' He who has crossed (the ocean of passion) with them who have crossed (it), with the former GWilas, the released One with the released, the Blessed One, gold-coloured like an ornament of sihgi gold, has entered Ra^agaha.

* He who is possessed of the ten Noble States2

1 Gold colour is one (the 17th) of the thirty-two lakkha^a which form the characteristics of Buddha as a mahapurisa.

2 The ten ariyavasas. Buddhaghosa says : dasasu ariyava- sesu vutthavaso. The Samgiti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pan^anga), 2. being possessed of the six good qualities (/£^a/anga), 3. being guarded in the one thing (ekarakkha), 4. observing four things (/fcaturapassena), 5. rejecting each of the four false truths (pa- nunna pa/£/£eka-sa/£/£a), 6. seeking right things (samavayasa-

142 MAHAVAGGA. I, 22, 14.

and of the ten Powers l, who understands the ten Paths of Kamma 2 and possesses the ten (attributes of Arahatship) 3, the Blessed One, surrounded by ten hundred of followers, has entered Ra^agaha.'

14. The people when they saw Sakka the king of the devas, said : * This youth indeed is handsome ; this youth indeed has a lovely appearance ; this youth indeed is pleasing. Whose attendant may this youth be ?'

When they talked thus, Sakka the king of the devas addressed those people in this stanza : * He who is wise, entirely self-controlled, the unrivalled Buddha, the Arahat, the most happy upon earth : his attendant am 1/

15. And the Blessed One went to the palace of the Magadha king Seniya Bimbisara. Having gone there, he sat down with the Bhikkhus who followed him, on seats laid out for them. Then the Magadha king Seniya Bimbisara with his own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at

dhesana), 7. having pure aims (anavila-sawkappa), 8. being full of ease (passaddhakaya-sawkhara), 9. being emancipated in heart (suvimutta^itta), 10. being emancipated in ideas (suvi- muttapawwa). The Sa/rcgiti then further enlarges on the meaning of each of these ten.

1 The ten Balas, which are ten kinds of knowledge (#a«a); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78.

2 Buddhaghosa explains dasadhammavidu by dasakammapatha- vidu.

The Sa/rcgiti then further enlarges on the meaning of each of these ten.

1 The ten Balas, which are ten kinds of knowledge (#a«a); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78.

2 Buddhaghosa explains dasadhammavidu by dasakammapatha- vidu.

3 Buddhaghosa explains dasabhi ft upeto by supplying ase- khehi dhammehi. The first eight of the ten asekha dhamma consist in the full perfection of sammadi/Mi (right belief) and the other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection ofsammawa^a (right knowledge) and sammavimutti (right emancipation).

I, 22, 18. ADMISSION TO THE ORDER OF BHIKKHUS. 1 43

its head ; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him.

16. Sitting near him the Magadha king Seniya Bimbisara thought : * Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life?'

17. And the Magadha king Seniya Bimbisara thought : ' There is the Ve/uvana 1, my pleasure garden, which is not too far from the town and not too near, suitable for going and coming, .... (&c, down to a retired life). What if I were to make an offering of the Ve/uvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?'

18. And the Magadha king Seniya Bimbisara took a golden vessel (with water in it, to be poured over the Buddha's hand); and dedicated (the garden) to the Blessed One (by saying), 'I give up this Ve/uvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head.' The Blessed One accepted the arama (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha king Seniya

1 The site of the Ve/uvana ('bambu forest') near Ra^agaha has not yet been discovered. ' It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunning- ham's map of Rag-agnha (pi. xiv, Reports, vol. i), were found by him' (Rh. D,, ' Buddhism,' p. 62 note).

144 MAHAVAGGA. I, 23, I.

Bimbiscira by religious discourse, rose from his seat and went away.

And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ' I allow you, O Bhik- khus, to receive the donation of an arama (a park)/

23.

I, 23, I.

Bimbiscira by religious discourse, rose from his seat and went away.

23.

1. At that time Sa%*aya, a paribba^aka (wan- dering ascetic), resided at Ra^agaha with a great retinue of paribba^akas, with two hundred and fifty paribba^akas. At that time Sariputta and Moggallana (two young Brahma^as) led a religious life as followers of Sa^aya the paribba^aka ; these had given their word to each other : 'He who first attains to the immortal (am at a, i.e. Nirvana) shall tell the other one/

2. Now one day the venerable Assa^i in the fore- noon, having put on his under-robes, and having taken his alms-bowl, and with his /£ivara on, entered the city of Ra^agaha for alms ; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous ; he turned his eyes to the ground, and was dignified in deport- ment. Now the paribba^aka S&riputta saw the venerable Assa^i, who went through Ra^agaha for alms, whose walking, &c, was decorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought : * Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahat- ship. What if I were to approach this Bhikkhu and

I, 23, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 1 45

to ask htm: "In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess ?"'

3. Now the paribM^aka Sariputta thought : 'This is not the time to ask this Bhikkhu ; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, accord- ing to the course recognised by those who want something V

And the venerable Assa^i, having finished his alms-pilgrimage through Ra^agaha, went back with the food he had received. Then the paribba^aka Siriputta went to the place where the venerable Assa^i was ; having approached him, he exchanged greeting with the venerable Assa^i ; having ex- changed with him greeting and complaisant words, he stationed himself at his side ; standing at his side the paribMjfaka S&riputta said to the venerable Assa^i : ' Your countenance, friend, is serene ; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher ? Whose doctrine do you profess2?'

4. (Assa^i replied) : ' There is, friend, the great Samara Sakyaputta, an ascetic of the Sakya tribe ; in His, the Blessed One's, name have I retired from the world ; He, the Blessed One, is my teacher ; and His, the Blessed One's, doctrine do I profess/

Whose doctrine do you profess2?'

1 This seems to us the meaning of atthikehi upaw^ataw maggaw. Sariputta followed Assa^i as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring their request.

2 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6).

[13] L

I46 MAHAVAGGA. 1,23,5.

'And what is the doctrine, Sir, which your teacher holds, and preaches to you?'

' I am only a young disciple, friend ; I have but recently received the ordination ; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail ; but I will tell you in short what it means.5

Then the paribba^aka Sariputta said to the vener- able Assa^i : * Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doc- trine); I want but the spirit; why do you make so much of the letter ??

5. Then the venerable Assa^i pronounced to the paribba^aka Sariputta the following text of the \ Dhamma : ' Of all objects which proceed from a \ cause, the Tathagata has explained the cause, and I He has explained their cessation also; this is the \ doctrine of the great Samara1/ \ And the paribbi^aka Sariputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge) : ' Whatso- ever is subject to the condition of origination is subject also to the condition of cessation/ (And he said) : ' If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i. e. Nirvana), (the state) which has remained unseen

1 This famous stanza doubtless alludes to the formula of the twelve Nidanas (see chap. 1. 2) which explains the origination and cessation of what are called here 'dhamma hetuppabhava/ Hetu and papaya (the word so frequently used in the formula of the Nidanas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, ' proximate cause/ and papaya (pratyaya), 'concurrent occasion ; ' but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it.

I, 24, I. ADMISSION TO THE ORDER OF BHIKKHUS. I47

through many myriads of Kappas (world-ages) of the past/

6. Then the paribba£*aka Sariputta went to the place where the paribba^aka MoggaMna was. And the paribba^aka Moggallana saw the paribba^aka Sariputta coming from afar ; seeing him he said to the paribb&^aka Sariputta : ' Your countenance, friend, is serene ; your complexion is pure and bright. Have you then really reached the immortal, friend ?'

' Yes, friend, I have attained to the immortal/

Have you then really reached the immortal, friend ?'

' Yes, friend, I have attained to the immortal/

* And how, friend, have you done so ?'

7-9. * I saw, friend, the Bhikkhu Assa^i who went through R&^agaha for alms (&C.1, down to :); " But I will tell you in short what it means."

'"Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit ; why do you make so much of the letter ?"

10. * Then, friend, the Bhikkhu Assa^i pronounced the following Dhamma sentence : "Of all objects which proceed from a cause, the Tathagata has ex- plained the cause, and He has explained their cessa- tion also ; this is the doctrine of the great Samara."'

And the paribba^aka Moggallana, after having heard (&c, as in § 5, down to the end).

24.

i. Then the paribba^aka Moggallana said to the paribb&^aka Sariputta : ' Let us go, friend, and join

1 See §§ 2-4. Instead of * The paribba^aka Sariputta/ of course, the pronoun of the first person is to be read ; instead of l The venerable Assa^i ' read, ' The Bhikkhu Assa^i ; ' and further, the vocative i Friend' (avuso), addressed to Moggallana, is inserted three or four times in the course of this narration.

L 2

148 MAHAVAGGA. I, 24, 2.

the Blessed One ; that He, the Blessed One, may be our teacher.'

(Sariputta replied): 'It is on our account, friend, that these two hundred and fifty paribba^akas live here (as followers of Sa^aya), and it is we whom they regard ; let us first inform them also of our intention ; then they may do what they think fit/

Then Sariputta and Moggallana went to the place where those paribba^akas were ; having approached them, they said to the paribba^akas : ' Friends, we are going to join the Blessed One ; that He, the Blessed One, may be our teacher.'

(The paribba^akas replied) : ' It is on your account, Sirs, that we live here, and it is you whom we regard ; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samara, we all will place ourselves also under the spiritual direction of the great Samara/

2. Then Sariputta and Moggallana went to the place where the paribba^aka Sa/^aya was ; having approached him, they said to the paribba^aka Sa$- ^aya: ' Friend, we are going to join the Blessed One ; that He, the Blessed One, may be our teacher/

(Sa^aya replied) : ' Nay, friends, do not go ; let us all three share in the leadership of this body (of disciples).'

And a second time Sariputta and Moggallana said, &c. And a third time Sariputta and Moggallana said, &c. (And a third time he replied) : ' Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'

3. But Sariputta and Moggallana took with them those two hundred and fifty paribba^akas and went to the Ve/uvana. But the paribba^aka Sa/^aya

I, 24, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 1 49

But Sariputta and Moggallana took with them those two hundred and fifty paribba^akas and went to the Ve/uvana. But the paribba^aka Sa/^aya

I, 24, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 1 49

began, on the spot, to vomit hot blood from his mouth x.

And the Blessed One saw them, Sariputta and Moggallana, coming from afar ; on seeing them he thus addressed the Bhikkhus : * There, O Bhikkhus, two companions arrive, Kolita and Upatissa2; these will be a pair of (true) pupils, a most distinguished, auspicious pair/

When3 (Sariputta and Moggallana), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Ve/uvana, the Teacher, who saw them, foretold about

1 The later Burmese and Chinese works translated by Bigandet (Life of Gaudama, p. 152) and by Beal (Romantic Legend, p. 330) add that he died. This is not in the Pali text, and the Sinhalese account given by Hardy (Manual, p. 197) is directly opposed to that statement.

2 Upatissa was called Sariputta after his mother (' The Son of Sari ') ; Kolita had the family name Moggallana (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asoka's well-known edict which has been found at Bairat. The king there quotes ' The Question of Upatissa ' among the texts, the study of which he recommends to the brethren and sisters of the fraternity and to the laymen of either sex. This very probably refers to the dialogue between Assa^i and Sariputta.

3 As to this repetition of what had been related before, comp. the note on chap. 15. 6, 7. The words from gambhire down to upadhisazrakhaye form a .rloka. This is one of several instances where an older passage in verse, and probably first composed in some nearly related dialect, appears in the Pali Pi/akas in prose. It is this which explains the extraordinary grammatical construction of the first seven words. Compare Rh. D.'s note on the similar instance at Maha-parinibbana Sutta V, 62. The exclamation put into the mouth of Sariputta, and afterwards of Moggallana (above, chap. 23, §§ 5, 10), ought also, perhaps, to be included in the same category.

T 50 MAHAVAGGA. I, 24, 4.

them : * These two companions who are now coming — Kolita and Upatissa — these will be a pair of (true) pupils, a most distinguished, auspicious pair.'

4. Then Siriputta and Moggallana went to the place where the Blessed One was; having approached him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ' Lord, let us receive the pabba^a and upasampada ordinations from the Blessed One/

' Come, O Bhikkhus,' said the Blessed One, * well taught is the doctrine ; lead a holy life for the sake of the complete extinction of suffering.' Thus these venerable persons received the upasampadg, ordi- nation.

5. At that time many distinguished young Maga- dha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), ' The Sa- mara Gotama causes fathers to beget no sons ; the Samara Gotama causes wives to become widows ; the Samara Gotama causes families to become extinct. Now he has ordained one thousand GWilas, and he has ordained these two hundred and fifty paribb^akas who were followers of Sa^aya ; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Samara Gotama/ And moreover, when they saw the Bhikkhus, they reviled them in the following stanza : ' The great Samara has come to Giribba^a (i. e. Ra^agaha) of the Magadha people, leading with him all the followers of Sa^aya ; who will be the next to be led by him?'

6. Some Bhikkhus heard those people that were

I, 25,1. ADMISSION TO THE ORDER OF BHIKKHUS. 151

annoyed, murmured, and had become angry ; these Bhikkhus told this thing to the Blessed One. (He replied) : ' This noise, O Bhikkhus, will not last long ; it will last only seven days ; after seven days it will be oven And if they revile you, O Bhikkhus, in this stanza : " The great Sama/za has come, &c.," you should reply to the revilers in the following stanza : " It is by means of the true doctrine that the great heroes, the Tath&gatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth ?"'

7. At that time the people, when seeing the Bhik- khus, reviled them in the following stanza : ' The great Samara has come, &c/

Then the Bhikkhus replied to the revilers in the following stanza : ' It is by means of the true doc- trine, &c/

Then the people understood: * It is by truth, and not by wrong, that the Sakyaputtiya Samaras lead men;' and thus that noise lasted only seven days, and after seven days it was over.

Here ends the narration of the ordination of Sariputta and Moggallana.

End of the fourth Bha/zavara.

25 \

1. At that time some Bhikkhus, as they had no upa^Myas (preceptors) and received no exhorta-

1 The chief object of the first book being to discuss the regu- lations for the upasampada ordination, at which the preceptor

152 MAHAVAGGA. I, 25, 2.

tion and instruction, went on their rounds for alms wearing improper under and upper garments (or, wearing their under and upper garments improperly), and in an improper attire. While people were eating, they held out their alms-bowls in which were leavings of food \ over the hard food (which the people were eating), and held them out over soft food, and held them out over savoury food, and held them out over drinks. They asked for soup and boiled rice themselves, and ate it ; in the dining halls they made a great and loud noise.

They asked for soup and boiled rice themselves, and ate it ; in the dining halls they made a great and loud noise.

2. The people were annoyed, murmured, and became angry (saying), ' How can the Sakyaputtiya Samaras go on their rounds for alms wearing im- proper under and upper garments, .... (&c, as in § 1, down to drinks)? How can they make so great and loud a noise in the dining halls ? They behave like Brdhma^as at the dinners given to them/

3. Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. Those Bhikkhus who were moderate, frugal, modest, con-

(upag^Mya) of the candidate has a principal part, the text now goes on to relate the institution of the office and upa^Myas, and to explain the mutual duties incumbent on upa^Myas and pupils (saddhiviharikas).

1 Buddhaghosa has the following note on utti//^apatta: 'utti///£a- pattan ti pi^^/aya /^ara«akapatta^2, tasmi/ra hi manussa u^i//^asa^- nino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pasadika ; the usual spelling is xxkkh'itthz), tasma utti/Mapattan ti vutta^. athava u/Mahitva pattaw upana- mentiti evam ettha attho da/Mabbo.' We take the word, as the former of Buddhaghosa's two explanations implies, for a com- position of u^Mi/Ma. For the conversion of palatal consonants into dentals, see E. Kuhn, Beitrage zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner's Milinda Pailho, pp. 213, 214.

I, 25, 6. ADMISSION TO THE ORDER OF BHIKKHUS. I 53

scientious, anxious for training, were annoyed, mur- mured, and became angry: ' How can the Bhikkhus go on their rounds for alms wearing improper under and upper garments, &c. ? How can they make so great and loud a noise in the dining halls ? '

4. These Bhikkhus told this thing to the Blessed One.

In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhik- khus to assemble, questioned the Bhikkhus: * Is it true, O Bhikkhus, that some Bhikkhus go on their rounds, .... (&c, down to), that they make a great and loud noise in the dining halls ?'

* It is true, Lord.'

5. Then the Blessed Buddha rebuked those Bhik- khus: 'It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy of Samaras, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, &c ? How can they make so great and loud a noise in the dining halls ? This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted ; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the con- verted being estranged/

This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted ; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the con- verted being estranged/

6. And the Blessed One rebuked those Bhikkhus * in many ways, spoke against unfrugality, ill-nature, immoderation, insatiableness, delighting in society, and indolence ; spoke in many ways in praise of frugality, good-nature, of the moderate, contented, who have eradicated (sin), who have shaken off (sin), of the gracious, of the reverent, and of the energetic. And having delivered before the Bhikkhus a religious

154 MAHAVAGGA. 1,25,7.

discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus : ' I prescribe, O Bhikkhus, (that young Bhikkhus choose) an upa^^aya (or preceptor).

* The upa^Mya, O Bhikkhus, ought to con- sider the saddhiviharika (i.e. pupil) as a son; the saddhiviharika ought to consider the upa^*- ghkya. as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline.

7. e And let them choose, O Bhikkhus, an upa^- ^Mya in this way : Let him (who is going to choose an upa^Mya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upa^- ^Mya), sit down squatting, raise his joined hands, and say: " Venerable Sir, be my upa^^aya; vene- rable Sir, be my upa^^aya; venerable Sir, be my upa^Mya." (If the other answer) : " Well,,, or, "Certainly," or, "Good," or, "All right," or, "Carry on (your work) with friendliness (towards me)," or should he express this by gesture (lit. by his body), or by word, or by gesture and word, then the upa^- gkkya. has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upa^Mya has not been chosen.

8. ' The saddhiviharika, O Bhikkhus, ought to observe a strict conduct towards his upa^Mya. And these are the rules for his conduct : Let him arise betimes, and having taken off his shoes x and adjusted his upper robe so as to cover one shoulder,

1 If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa).

I, 25, 10. ADMISSION TO THE ORDER OF BHIKKHUS. 1 55

let him give (to the upagfMya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upa^Mya). If there is rice- milk, let him rinse the jug and offer the rice-milk (to the upa^Mya). When he has drunk it, let him give water (to the upag£-Mya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upa^Mya has risen, let him take away the seat. If the place is dirty, let him sweep the place.

When he has drunk it, let him give water (to the upag£-Mya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upa^Mya has risen, let him take away the seat. If the place is dirty, let him sweep the place.

9. 'If the upa^Mya wishes to go into the village, let (the saddhivih&rika) give (to the upa^- ^Mya) his under garment, take (from him) his second under garment (i. e. his house-dress ?), give him his girdle, lay the two upper garments upon each other 1 and give them (to the upajg^aya), rinse the alms-bowl, and give it him with some water in it. If the upa^Mya wishes (to go with) an attendant Bhikkhu, let him put on his under garment so as to conceal the three circles (viz. the navel and the two knees) and as to cover the body all around ; then let him put on his girdle, lay the two upper garments upon each other and put them on, tie the knots, take his alms-bowl, after having it rinsed, and follow the upa^^aya as his attendant. Let him not go too far (from the upa^Mya) nor too near. Let him take (from the upa^Mya) what has been put into his alms-bowl 2.

10. 'When the upa^Mya speaks, let (the sad-

1 Buddhaghosa explains sagu^aw katva by ekato katva.

2 According to Buddhaghosa the meaning of these words is : If the alms-bowl of the upa^Mya has become too heavy or hot by the food put into it, the saddhiviharika ought to take it and give his own bowl to the upa^Mya.

156 mahAvagga. 1,25,11.

dhiviharika) not interrupt him. If the upa^- ^Mya is in danger of committing an offence by the words he says, let (the saddhiviharika) keep him back. When (the upag^aya) turns back (from his alms-pilgrimage), let the saddhiviharika go back (to the Vihara) before (the upa^Mya), prepare a seat, get water for the washing of his feet, a foot-stool, and a towel1; then let him go to meet the upa^- ^/^aya, take his bowl and his robe, give him his second under garment (his house-dress ?), and take his under garment. If the robe (of the upajg^aya) is wet with perspiration, let him dry it a while in a hot place, but let him not leave the robe in a hot place. Let him fold up the robe. When folding up the robe, let him fold it up so as to leave (every day) four inches (more than the day before) hanging over at the corners, in order that no fold may arise in the middle of it 2. Let him .... the girdle 3. If there is any food received in the alms-bowl, and the upa^^clya desires to eat it, let him give water (to the upa^/^aya) and then offer him the food.

11. * Let him offer to the upa^^aya (water) to drink. When the upa^Mya has finished his meal, let (the saddhiviharika) give him water, take his alms-bowl, hold it down, rinse it properly without (damaging it by) rubbing, pour the water out, and dry (the bowl) a while in some hot place, but let

1 See Chap. 6. 11, with the note.

When the upa^Mya has finished his meal, let (the saddhiviharika) give him water, take his alms-bowl, hold it down, rinse it properly without (damaging it by) rubbing, pour the water out, and dry (the bowl) a while in some hot place, but let

1 See Chap. 6. 11, with the note.

2 I. e. in order that the folds might not fall upon the same place every day, and the robe might be worn out at that place (Buddha- ghosa).

3 The Pali text is : ' Obhoge kayabandhanaw katabba^/ Bud- dhaghosa's note runs as follows: ' Kayabandhanaw sazragharitva (read sazrcharitva) /fcivarabhoge pakkhipitva /^apetabba^/ We do not venture to offer any conjectures as to the meaning of this passage.

I, 25, 12. ADMISSION TO THE ORDER OF BHIKKHUS. 1 57

him not leave the bowl in the hot place. Let him put away the alms-bowl and the robe. When he puts away the alms-bowl, let him do so holding the alms-bowl with one hand, and first feeling with the other hand under the bed or under the chair (where he is going to put the bowl), and let him not put the bowl on the bare ground. When he hangs up the robe, let him take the robe with one hand and stroke with the other hand along the bambu peg or rope on which the robe is to be hung up, and hang up the robe so that the border is turned away from him (and turned to the wall), and the fold is turned towards him. When the upa^Mya has risen, let him take away the seat and put away the water for the washing of the feet, the foot-stool, and the towel \ If the place is dirty, let him sweep the place.

12. i If the upa^^aya wishes to bathe, let him prepare a bath. If he wants cold water, let him get cold water ; if he wants hot water, let him get hot water. If the upa^Mya wishes to go to the ^antaghara 2, let (the saddhiviharika) knead the powder 3, moisten the clay 4, take up the chair belonging to the ^antaghara, follow the upa^*- ^aya from behind, give him the chair, take his

1 See Chap. 6. 11, with the note.

2 A ^-antaghara (Sansk. yantragr/ha, according to Dr. Biihler's conjecture) is a bathing-place for hot sitting baths. See jffullavagga V, 14, 3 ; VIII, 8; Kuhn's Zeitschrift fur vergleichende Sprachf., XXV, 325.

3 It is first moistened by water and then kneaded into lumps (Buddhaghosa), — no doubt to be rubbed over the person who is bathing.

4 The face was besmeared with moistened clay in order to pro- tect it from the heat. See iTullavagga V, 14, 3.

I58 MAHAVAGGA. 1,25,13.

robe and put it aside, give him the powder and the clay. If he is able1, let him also enter the^antcl- ghara. When he is going to enter the ^anta- ghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the ^antaghara.

I58 MAHAVAGGA. 1,25,13.

1 3. ' Let him not sit down so as to encroach on senior Bhikkhus, nor let him dislodge junior Bhik- khus from their seats. Let him wait upon the upa^/^iya in the^antdghara. When he is going to leave the^antaghara, let him take up the chair belonging to the ^antaghara, cover himself from before and behind, and thus leave the ^antaghara. Let him wait upon the upa^^aya also in the water. When he has bathed, let (the saddhiviharika) go out of the water first, let him dry his own body, put on his dress, then wipe off the water from his upa^*- ^ciya's body, give him his under garment and his upper garment, take the chair belonging to the^an- taghara, go before the upa^Mya, prepare a seat for him, and get water for the washing of his feet, a foot-stool, and a towel2. Let him offer to the upa^- gkdiydi (water) to drink.

14. ' If (the upa^Mya) likes being called upon to deliver a discourse, let him call upon (the upa^Mya to do so). If (the upagfMya) likes questions being put to him, let him put questions (to the upa^Mya).

' If the Vihara, in which the upa^Mya dwells, is dirty, let him clean that Vihara, if he is able to do so. When cleaning the Vihara, let him first take away the alms-bowl and the robe (of the upa^Mya)

1 I. e. if he is not prevented by indisposition (Buddhaghosa).

2 See Chap. 6. 11, with the note.

I, 25, 16. ADMISSION TO THE ORDER OF BHIKKHUS. I 59

and lay them aside. Let him take away the mat and the sheet1 and lay them aside. Let him take away the mattress and the pillow and lay them aside*

15. 'Let him turn down the bed, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him turn down the chair, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him take away the supporters of the bed2 and put them aside. Let him take away the spitting-box and put it aside. Let him take away the board to recline on3 and put it aside. Let him take away the carpet, after having noticed how it was spread out, and put it aside. If there are cob- webs in the Vihara, let him remove them as soon as he sees them. Let him wipe off the casements4 and the corners of the room. If a wall which is coated with red chalk, is dirty, let him moisten the mop, wring it out, and scour the wall. If the floor is coated black and is dirty, let him moisten the mop, wring it out, and scour the floor. If the floor is not blacked, let him sprinkle it with water and scrub it in order that the Vihdra may not become dusty. Let him heap up the sweepings and cast them aside.

If the floor is coated black and is dirty, let him moisten the mop, wring it out, and scour the floor. If the floor is not blacked, let him sprinkle it with water and scrub it in order that the Vihdra may not become dusty. Let him heap up the sweepings and cast them aside.

1 6. ' Let him bask the carpet in the sunshine, clean it, dust it by beating, take it back, and spread it out as it was spread before. Let him put the supporters of the bed in the sunshine, wipe them,

1 See VIII, 16, 3. 4.

2 The bedstead rested on movable supporters. See .ATullavagga

VI, 2, 5.

3 See ^Tullavagga VI, 20, 2.

4 See the Samanta Pasadika, ap. Minayeff, Pratimoksha, p. 87.

160 mahAvagga. i, 25, 17.

take them back, and put them in their place. Let him put the bed in the sunshine, clean it, dust it by beating, turn it down, take it back properly with- out rubbing it (against the floor) and without knock- ing it against door and doorpost, and put it in its place. Let him put the chair in the sunshine, &C1 Let him put mattress and pillow in the sunshine, clean them, dust them by beating, take them back, and lay them out as they were laid out before. Let him put the mat and sheet in the sunshine, &C.1 Let him put the spittoon in the sunshine, wipe it, take it back, and put it in its place. Let him put in the sunshine the board to recline on, &C.1

1 7. * Let him put away the alms-bowl and the robe. When he puts them away (&c, as in § 1 1, down to :), and hang up the robe so that the border is turned away from him and the fold is turned towards him.

18. 'If dusty winds blow from the East, let him shut the windows on the East. If dusty winds blow from the West, let him shut the windows on the West, &c.2 If it is cold weather, let him open the windows by day and shut them at night. If it is hot weather, let him shut the windows by day and open them at night.

19. 'If the cell is dirty, let him sweep the cell. If the store-room is dirty, let him sweep the store- room. If the refectory, &c. If the fire room, &c. If the privy is dirty, let him sweep the privy. If there is no drinkable water, let him provide drinkable water. If there is no food, let him provide food. If there is no water in the waterpot for rinsing the mouth with, let him pour water info the pot.

1 As in the preceding clause.

2 The same for North and South.

I, 25, 21, ADMISSION TO THE ORDER OF BHIKKHUS. l6l

20. ' If discontent has arisen within the upa^*- ^aya's heart, let the saddhivihcirika appease him1, or cause him to be appeased (by another), or compose him by religious conversation. If indecision has arisen in the up &ggh ay a's mind, let the saddhi- viharika dispel it, or cause it to be dispelled, or compose him by religious conversation. If the upa^Mya takes to a false doctrine, let the sad- dhiviharika discuss it, or cause another to discuss it, or compose (the upa^/^aya) by religious con- versation.

If the upa^Mya takes to a false doctrine, let the sad- dhiviharika discuss it, or cause another to discuss it, or compose (the upa^/^aya) by religious con- versation.

21. 'If theupa^Mya is guilty of a grave offence, and ought to be sentenced to parivasa discipline2, let the saddhiviharika take care that the Sa^gha sentence the upa^^aya to parivasa discipline. If the upa^-^aya ought to be sentenced to recom- mence his penal discipline, let the saddhiviharika take care that the Sa^gha may order the upa^- ^^aya to recommence his penal discipline. If the manatta discipline ought to be imposed on the upa^Mya, let the saddhiviharika take care that the Sawgha impose the manatta discipline on the upa^Mya. If the upa^/fcaya is to be rehabilitated (when his penal discipline has been duly undergone), let the saddhiviharika take care that the Sawgha rehabilitate the upa^/^aya.

1 Literally, make it (the discontentedness) clear. Buddhaghosa reads vfipakasetabbo vupakasapetabbo, which he explains thus : ' vupakasetabbo means, " Let (the saddhiviharika) lead him to another place;" vupakasapetabbo means, "Let him tell another Bhikkhu to take the Thera and go with him elsewhere/' '

2 The second and third books of the .ATullavagga contain a de- tailed explanation of parivasa and of the other technical terms contained in this paragraph.

[13] M

l62 MAHAVAGGA. 1,25,22.

22. 'If the Sa/^gha wishes to proceed against the upa^Mya by the ta/^aniyakamma1, or the nissaya, or the pabba^aniyakamma, or the pa/isara/nyakamma, or the ukkhepaniyakam- ma, let the saddhiviharika do what he can in order that the Sa^gha may not proceed against the upa^'Mya or may mitigate the proceeding. Or if the Sa^/gha has instituted a proceeding against him, the ta^aniyakamma, &c, or the ukkhepaniya- kamma, let the saddhiviharika do what he can in order that the upa^Mya may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Sa^gha may revoke its sentence.

23. 'If the robe of the upa^/zaya must be washed, let the saddhiviharika wash it or take care that the upa^Mya's robe is washed. If a robe must be made for the upa^Mya, let the saddhiviharika make it or take care that the upa^^aya's robe is made. If dye must be boiled for the upa^Mya, &c. If the robe of the upa^*- ^aya must be dyed, &c. When he dyes the robe, let him dye it properly and turn it whenever required, and let him not go away before the dye has ceased to drop.

24. ' Let him not give his alms-bowl to any one without the permission of his upag^Mya. Let him not accept an alms-bowl from any one else without the permission of his upa^Mya. Let him not give his robe to any one else, &c. Let him not accept a robe from any one else ; let him not give articles

1 The discussion about the ta^aniyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the ^ullavagga.

I, 26, 1. ADMISSION TO THE ORDER OF BHIKKHUS. 1 63

Let him not accept a robe from any one else ; let him not give articles

1 The discussion about the ta^aniyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the ^ullavagga.

I, 26, 1. ADMISSION TO THE ORDER OF BHIKKHUS. 1 63

(required for a Bhikkhu) to any one else ; let him not receive (such) articles from any one else ; let him not shave the hair of any one else ; let him not have his hair shaven by any one else ; let him not wait upon any one else ; let him not have done service by any one else ; let him not execute commissions for any one else ; let him not have commissions executed by any one else ; let him not go with any one else as his attendant; let him not take any one else with him as his attendant; let him not carry any one's food received by him in alms (to the Vihdra); let him not have the food received by himself in alms carried by any one (to the Vihara) without the per- mission of his upa^aya. Let him not enter the village, or go to a cemetery, or go abroad on journeys without the permission of his upa^Mya. If his upa^Mya is sick, let him nurse him as long as his life lasts, and wait until he has recovered/

End of the duties towards an upa^Mya.

26.

1. * The upa^/^aya, O Bhikkhus, ought to ob- serve a strict conduct towards his saddhiviharika. And these are the rules for his conduct: Let the upa^Mya, O Bhikkhus, afford (spiritual) help and furtherance to the saddhiviharika by teaching, by putting questions to him, by exhortation, by instruc- tion. If the upa^^aya has an alms-bowl and the saddhiviharika has not, let the upa^Mya give the alms-bowl to the saddhiviharika or take care

M 2

1 64 MAHAVAGGA. I, 26, 2.

that the saddhiviharika gets an alms-bowl. If the upa^^aya has a robe and the saddhiviharika has not, let the upa^Mya give the robe, &c. If the upa^Mya has the articles (required for a Bhikkhu) and the saddhiviharika has not, &c.

2-6. ' If the saddhiviharika is sick, let (the upa^^aya) arise betimes and give him the teeth- cleanser and water to rinse his mouth with. Then let him prepare a seat (for the saddhiviharika). If there is rice-milk (&c, as in chap. 25. 8, 9, down to :), and give it him with some water in it. When he expects : " Now he must be about to return/' let him prepare a seat, get water for the washing of his feet (&c, as in chap. 25. 10-13 \ down to :). Let him offer to the saddhiviharika water to drink.

7-10. 'If the Vihara in which the saddhiviha- rika dwells, is dirty (&c, as in chap. 25. 14-22).

25. 10-13 \ down to :). Let him offer to the saddhiviharika water to drink.

7-10. 'If the Vihara in which the saddhiviha- rika dwells, is dirty (&c, as in chap. 25. 14-22).

11. 'If the robe of the saddhivih&rika must be washed, let the upa^Mya tell the saddhi- viharika: "Thus must you wash your robe," or let him take care that the saddhiviharika's robe is washed. If a robe must be made for the saddhi- viharika, let the upa^Mya tell the saddhivi- harika: "Thus must you make the robe," or let him take care that the saddhiviharika's robe is made. If dye must be boiled for the saddhivi- harika, &c. If the robe of the saddhiviharika must be dyed, let the upa^Mya tell, &c. When he dyes the robe, let him dye it properly, and turn it whenever required, and let him not go away before the dye has ceased to drop. If the saddhiviharika

1 Instead of, ' Follow the upagg-Mya from behind' (chap. 25. 12), read here, ' Go (with the saddhiviharika)/

I, 27, I. ADMISSION TO THE ORDER OF BHIKKHUS. 165

is sick, let him nurse him as long as his life lasts, and wait until he has recovered/

End of the duties towards a saddhiviharika.

27.

1. At that time the saddhiviharikas did not observe a proper conduct towards their up ^ggh ay as. The moderate Bhikkhus * were annoyed, murmured, and became angry, saying, 'How can the saddhi- viharikas not observe a proper conduct towards their upa^Myas ?' These Bhikkhus told this thing to the Blessed One.

(Then Buddha questioned the Bhikkhus) : * Is it true, O Bhikkhus, that the saddhiviharikas do not observe a proper conduct towards their upa^- ^ayas ?'

(They replied) : * It is true, Lord/

Then the blessed Buddha rebuked those Bhik- khus : ' How can the saddhiviharikas, O Bhik- khus, not observe a proper conduct towards their upa^Myas ?' Having rebuked them and deli- vered a religious discourse, he thus addressed the Bhikkhus2: 'Let a saddhiviharika, O Bhikkhus, not forbear to observe a proper conduct towards

1 We believe that the words ' The moderate Bhikkhus ' are in- tended here and throughout the whole work as an abbreviation of the fuller phrase, 'Those Bhikkhus who were moderate, frugal, modest, conscientious, anxious for training' (chap. 25. 3).

2 All this is an abbreviation of what has been given at full length in chap. 25. 4-6.

1 66 MAHAVAGGA. I, 27, 2.

his upa^Mya. He who does not observe it, is guilty of a dukka/a1 offence/

2. Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One.

3).

2 All this is an abbreviation of what has been given at full length in chap. 25. 4-6.

1 66 MAHAVAGGA. I, 27, 2.

his upa^Mya. He who does not observe it, is guilty of a dukka/a1 offence/

2. Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One.

'I ordain, O Bhikkhus, to turn away (a saddhi- viharika) who does not observe a proper conduct. And he ought, O Bhikkhus, to be turned away in this way : (The upa^Mya is to say) : " I turn you away," or, " Do not come back hither/' or, " Take away your alms-bowl and robe," or, "I am not to be attended by you any more/' Whether he ex- press this by gesture, or by word, or by gesture and word, the saddhiviharika has then been turned away. If he does not express this by gesture, nor by word, nor by gesture and word, the saddhi- viharika has not been turned away.'

3. At that time saddhiviharikas who had been turned away did not beg pardon (of their upa/^M- yas). They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that (a saddhivi- harika who has been turned away) should beg pardon (of his upa^Mya)/

They did not beg pardon notwithstanding. They told, &c.

fI prescribe, O Bhikkhus, that (a saddhiviha- rika) who has been turned away shall not forbear to beg pardon (of his upa^Mya). If he does not beg pardon, it is a dukka/a offence/

1 Those slight offences which were not embodied in the Pati- mokkha are called dukka/a offences. They range, as to their gravity, with the pa^ittiya offences of the Patimokkha. For him who had committed a dukka/a offence, no further penance was required than a simple confession of his fault. See iTullavagga XL 1, 10.

I, 27, 7. ADMISSION TO THE ORDER OF BHIKKHUS. 167

4. At that time upa^Myas, when the saddhi- vihirikas begged their pardon, would not forgive them. They told, &c.

' I prescribe, O Bhikkhus, forgiving/

Notwithstanding this they did not forgive. The saddhiviharikas went away, or returned to the world, or went over to other schools. They told, &c.

* Let him who is asked for his pardon, not with- hold it. He who does not forgive, is guilty of a dukkaifa offence/

5. At that time upa^Myas turned away (a sad- dhiviharika) who observed a proper conduct, and did not turn away one who did not observe it. They told, &c.

* Let no one, O Bhikkhus, who observes a proper conduct, be turned away. He who turns him away is guilty of a dukka/a offence. And let no one, O Bhikkhus, who does not observe a proper conduct, not be turned away. (An upa^Mya) who does not turn him away is guilty of a dukka^a offence.

6. 'In five cases, O Bhikkhus, a saddhiviharika ought to be turned away: when he does not feel great affection for his upa^Mya, nor great incli- nation (towards him), nor much shame, nor great reverence, nor great devotion (towards the upa^- £"Mya). In these five cases, O Bhikkhus, a sad- dhiviharika ought to be turned away.

In these five cases, O Bhikkhus, a sad- dhiviharika ought to be turned away.

' In five cases, O Bhikkhus, a saddhiviharika ought not to be turned away : when he feels great affection for his upa^^/^aya, great inclination (to- wards him), &c. In these five cases, O Bhikkhus, a saddhiviharika ought not to be turned away.

7. 'In five cases, O Bhikkhus, it is right to turn away a saddhiviharika: when he does not feel

1 68 MAHAVAGGA. I, 27, 8.

great affection, &c. In these five cases, O Bhikkhus, it is right to turn away a saddhiviharika.

' In five cases, O Bhikkhus, it is not right, &c.

8. 'In five cases, O Bhikkhus, an upa^Mya who does not turn away a saddhiviharika, tres- passes (against the law), and an upa^Mya who turns him away, does not trespass : when he does not feel great affection, &c. In these five cases, &c.

' In five cases, O Bhikkhus, an upa^^aya who turns away a saddhiviharika, trespasses (against the law), and an upa^Mya who does not turn him away, does not trespass, &c/

28.

1. At that time a certain Brahma^a came to the Bhikkhus and asked them for the pabba^a ordi- nation. The Bhikkhus were not willing to ordain him. As he did not obtain the pabba^a ordina- tion .from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins be- came visible all over his body.

And the Blessed One saw this Brahma^a, who had become emaciated, &c. When he had seen him, he said to the Bhikkhus : ' How is it, O Bhikkhus, that this Brahma/za has become emaciated, &c. ?'

' This Brahma^a, Lord, came to the Bhikkhus and asked them for the pabba^a ordination (&c, as above, down to :), and the veins became visible all over his body/

2. Then the Blessed One said to the Bhikkhus : ' Now, O Bhikkhus, who remembers anything about this Brahma^a ?'

I, 28, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 1 69

When he had spoken thus, the venerable Sariputta said to the Blessed One : ' I remember something, Lord, about this Brahma^a/

' And what is it you remember, Sariputta, about this Brahma^a ? '

'This Brahma/za, Lord, one day, when I went through Ra^agaha for alms, ordered a spoonful of food to be given to me ; this is what I remember, Lord, about this Brahma^a/

3. ' Good, good, Sariputta ; pious men, Sariputta, are grateful and remember what has been done to them. Therefore, Sariputta, confer you the p ab- ba^ a and upasampada ordinations on that Brahma^a.'

'Lord, how shall I confer the pabba^a and upasampada ordinations on this Brahma^a?'

Then the Blessed One on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus : ' I abolish, O Bhikkhus, from this day the upasampada ordination by the threefold declaration of taking refuge1, which I had prescribed. I prescribe, O Bhikkhus, that you confer the upa- sampada ordination by a formal act of the Order in which the announcement ($atti) is followed by three questions2.

I prescribe, O Bhikkhus, that you confer the upa- sampada ordination by a formal act of the Order in which the announcement ($atti) is followed by three questions2.

4. 'And you ought, O Bhikkhus, to confer the

1 See chap. 12 and the note on chap. 1. 1.

2 The form for bringing a formal motion before the Order is the following : The mover first announces to the assembled Bhikkhus what resolution he is going to propose ; this announcement is called watti (see, for instance, § 4). After the watti follows the question put to the Bhikkhus present if they approve the resolution. This question is put either once or three times ; in the first case we have a wattidutiya kamma (see, for instance, II, chap. 6); in the second case, a watti^atuttha kamma (as in this chapter).

1 70 MAHAVAGGA. I, 28, 5.

upasampada ordination in this way: Let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha:

* Let the Sawgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordination from the venerable N. N. (i. e. with the venerable N. N. as his upa^Aaya). If the Sa^gha is ready, let the Sa/^gha confer on N. N. the upa- sampada ordination with N. N. as upa^Mya. This is the /zatti.

5, 6. 'Let the Sa^gha, reverend Sirs, hear me. This person N. N. desires to receive the upasam- pada ordination from the venerable N. N. The Sa^gha confers on N. N. the upasampada ordi- nation with N. N. as upa^^aya. Let any one of the venerable brethren who is in favour of the upa- sampada ordination of N. N. with N. N. as upa^- ^Mya, be silent, and any one who is not in favour of it, speak.

' And for the second time I thus speak to you : Let the Sa/^gha (&c, as before).

* And for the third time I thus speak to you : Let the Samgha, &c.

' N. N. has received the upasampada ordination from the Sawgha with N. N. as upa^Mya. The Sawgha is in favour of it, therefore it is silent. Thus I understand1/

29. 1. At that time a certain Bhikkhu shortly after having received the upasampada ordination, aban-

1 With this and the following chapters should be compared the corresponding ordinance laid down in chapters 74-76.

I, 29, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 171

doned himself to bad conduct. The Bhikkhus said to him : * You ought not to do so, friend ; it is not becoming/

He replied: 'I never asked you, Sirs, saying, " Confer on me the upasampada ordination/' Why have you ordained me without your being asked?'

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, ordain a person unless he has been asked to do so. *He who does, commits a dukka/a offence. I prescribe, O Bhikkhus, that you ordain only after having been asked.

2. 'And (a Bhikkhu) ought to be asked in this way: Let him who desires to receive the upasam- pada ordination, go to the Sa^gha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus with his head, sit down squatting, raise his joined hands, and say: "I ask the Sawgha, reverend Sirs, for the upasampada ordination; might the Sa^gha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me." And for the second time, &c. ; and for the third time let him ask, &c.

3. ' Then let a learned, competent Bhikkhu pro- claim the following #atti before the Sa;/?gha : "Let the Sawgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordina- tion from the venerable N. N. ; N. N. asks the Saw- gha for the upasampada ordination with N. N. as upa^Mya. If the Sa^gha is ready, &c.1"'

1 Here follows the complete formula of a watti^atuttha kamma, as in chap. 28. 4-6. The only difference is, that here in the watti, as well as in the three questions, the words 'N. N. asks the Sawgha for the upasampada ordination with N. N. as up&ggMya.' are inserted after the words 'desires to receive the upasampada ordination from the venerable N. N.'

I 72 MAHAVAGGA. I, 30, I.

30.

1. At that time an arrangement had been made at Rafagaha that the Bhikkhus were to receive excellent meals successively (in the houses of different rich upasakas). Now (one day) a certain Brah- ma^a thought: 'Indeed the precepts which these Sakyaputtiya Samaras keep and the life they live are commodious ; they have good meals and lie down on beds protected from the wind1. What if I were to embrace the religious life among the Sakyaputtiya Samaras?' Then this Brahma^a went to the Bhik- khus and asked them for the pabba^a ordination ; the Bhikkhus conferred the pabba^a and upa- sampada ordinations on him.

2. When he had been ordained, the arrangement of successive meals (with the rich upasakas) came to an end. The Bhikkhus said to him : ' Come, friend, let us now go on our rounds for alms/

He replied: 'I have not embraced the religious life for that purpose — to going about for alms ; if you give me (food), I will eat; if you do not, I will return to the world/

(The Bhikkhus said) : ' What, friend ! have you indeed embraced the religious life for your belly's sake ?'

' Yes, friends/

3. The moderate Bhikkhus were annoyed, mur- mured, and became angry : 'How can a Bhikkhu embrace the religious life in so well-taught a doctrine and discipline for his belly's sake ?'

1 On this curious expression, compare ^ullavagga IV, 4, 8. It is frequently repeated below.

I, 30, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 73

These Bhikkhus told this thing to the Blessed One.

It is frequently repeated below.

I, 30, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 73

These Bhikkhus told this thing to the Blessed One.

(The Buddha said) : * Is it true, O Bhikkhu, that you have embraced the religious life for your belly's sake ? '

(He replied): ' It is true, Lord/

Then the blessed Buddha rebuked that Bhikkhu : ' How can you, foolish person that you are, embrace the religious life in so well-taught a doctrine and discipline for your belly s sake ? This will not do, O foolish one, for converting the unconverted and for augmenting the number of the converted/

Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus :

4. ' I prescribe, O Bhikkhus, that he who confers the upasampada ordination (on a Bhikkhu), tell him the four Resources :

'The religious life has morsels of food given in alms for its resource. Thus you must endeavour to live all your life. Meals given to the Sa^gha, to certain persons, invitations, food distributed by ticket, meals given each fortnight, each uposatha day (i. e. the last day of each fortnight), or the first day of each fortnight, are extra allowances.

'The religious life has the robe made of rags taken from a dust heap for its resource. Thus you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances.

'The religious life has dwelling at the foot of a tree for its resource. Thus you must endea- vour to live all your life. Viharas, aafo^ayogas, storied dwellings, attics, caves1 are extra allowances.

1 These are the five kinds of dwellings (paw£a lenani) which are declared to be allowable, ^ullavagga VI, 1, 2. The single expres-

1 74 MAHAVAGGA. I, 31, 1.

'The religious life has decomposing urine as medicine1 for its resource. Thus you must endea- vour to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances/

Here ends the fifth Bha^avara, which contains the duties towards upa^Myas.

31.

1. At that time a certain youth came to the Bhik- khus and asked them to be ordained. The Bhikkhus told him the (four) Resources before his ordination. Then he said : ' If you had told me the Resources, venerable Sirs, after my ordination, I should have persisted (in the religious life) ; but now, venerable Sirs, I will not be ordained ; the Resources are repulsive and loathsome to me/

The Bhikkhus told this thing to the Blessed One.

' You ought not, O Bhikkhus, to tell the Resources (to the candidates) before their ordination. He who does, is guilty of a dukka^a offence. I prescribe, O Bhikkhus, that you tell the Resources (to the newly-ordained Bhikkhus) immediately after their upasampada/

sions are explained by Buddhaghosa in his note on iTullavagga 1. 1. as follows : ' zddh&yogo 'ti suva^^avangagehaw, pasado 'ti digha- p&sado, hammiyan ti upariakasatale pati///$itaku/agaro pas&do yeva, guha 'ti i//^akaguha: silaguM daruguha pa^suguha/ i.e. 'Add ka- yo ga, is a gold-coloured Bengal house. Pas ad a is a long storied mansion (or, the whole of an upper storey). Hammiya is a Posada, which has an upper chamber placed on the topmost storey. Guha is a hut made of bricks, or in a rock, or of wood/ 1 Compare Mah&vagga VI, 1 4, 6.

I, 31, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 75

2. At that time some Bhikkhus performed the upasampada service with a chapter of two or three Bhikkhus.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, receive the upasam- pada ordination before a chapter of less than ten Bhikkhus. He who performs the upasampadd service (with a smaller number of Bhikkhus), is guilty of a dukka/a offence. I prescribe you, O Bhikkhus, the holding of upasampada services with a chapter of ten Bhikkhus or more than ten/

3. At that time some Bhikkhus conferred the upasampada ordination on their saddhiviha- rikas one or two years after their own upasam- pada. l Thus also the venerable Upasena Van- gantaputta conferred the upasampada ordination on a saddhiviharika of his one year after his own upasampada. When he had concluded the vassa residence, after two years from his own upasam- pada had elapsed, he went with his saddhiviha- rika, who had completed the first year after his upasampadd, to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, he sat down near him.

4. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the venerable Upasena Vangantaputta ; 4 Do things go well with you, Bhik- khu ? Do you get enough to support your life ? Have you made your journey with not too great fatigue ?'

' Things go pretty well with us, Lord ; we get

1 This story recurs in the (rataka Commentary II, 449.

I J 6 MAHAVAGGA. I, 31, 5.

enough, Lord, to support our life, and we have made our journey, Lord, with not too great fatigue/

The Tathagatas sometimes ask about what they know ; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense ; to what is void of sense the bridge is pulled down for the Tathagatas. For two pur- poses the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine or when they intend to institute a rule of conduct to their disciples.

For two pur- poses the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine or when they intend to institute a rule of conduct to their disciples.

5. And the Blessed One said to the venerable Upananda Vangantaputta : ' How many years have you completed, O Bhikkhu, since your upasam- pada?'

' Two years, Lord/

'And how many years has this Bhikkhu com- pleted ?'

' One year, Lord/

i In what relation does this Bhikkhu stand to you ?'

' He is my saddhiviharika, Lord/

Then the blessed Buddha rebuked him : ' This is improper, O foolish one, unbecoming, unsuitable, unworthy of a Samara, unallowable, and to be avoided. How can you, O foolish one, who ought to receive exhortation and instruction from others, think yourself fit for administering exhortation and instruction to another Bhikkhu ? Too quickly, O foolish one, have you abandoned yourself to the ambition of collecting followers. This will not do (&c, as in chap. 30. 3). Let no one, O Bhikkhus, confer the upasampada ordination who has not

J, 31, 8. ADMISSION TO THE ORDER OF BHIKKHUS. I 77

completed ten years. He who does, is guilty of a dukka/a offence. I prescribe, O Bhikkhus, that only he who has completed ten years, or more than ten years, may confer the upasampada ordination/

6. At that time ignorant, unlearned Bhikkhus (who said), 'We have completed ten years (since our upasampada), we have completed ten years,' conferred the upasampada ordination; (thus) igno- rant upa^^ayas were found and clever saddhi- viharikas; unlearned upa^Myas were found and learned saddhiviharikas; upa^Myas were found who had small knowledge, and saddhivi- harikas who had great knowledge; foolish upa^- ^ayas were found and wise saddhiviharikas. And a certain Bhikkhu who had formerly belonged to a Titthiya school, when his upa^Mya remonstrated with him (on certain offences) according to the Dhamma, brought his upa^Mya (by reasoning) to silence and went back to that same Titthiya school1.

7. The moderate Bhikkhus were annoyed, mur- mured, and became angry : i How can those ignorant, unlearned Bhikkhus confer the upasampada ordi- nation (saying), "We have completed ten years, we have completed ten years ?" (Thus) ignorant upa^- ^Myas are found and clever saddhiviharikas (&c, down to:), foolish upa^Myas are found and wise saddhiviharikas/

These Bhikkhus told, &c.

' Is it true, O Bhikkhus, &c. ?'

* It is true, Lord/

8. Then the blessed Buddha rebuked those Bhik- khus : ' How can these foolish persons, O Bhikkhus,

1 See the conclusion of this in chapter 38. [13] N

I78 MAHAVAGGA. I, 32, 1.

confer the upasampada ordination (saying), "We have, &c ?" (Thus) ignorant upa^Myas are found, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted/

[13] N

I78 MAHAVAGGA. I, 32, 1.

Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhik- khus : ' Let no ignorant, unlearned Bhikkhu, O Bhikkhus, confer the upasampada ordination. If he does, he is guilty of a dukka/a offence. I pre- scribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may confer the upasampada ordination.'

32.

1. At that time some Bhikkhus whose upa^- ^Myas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction1, as they had no a/£ariyas and received no exhortation and instruction, went on their rounds for alms wearing improper under and upper gar- ments (&c, as in chap. 25. 1-6, down to:), he thus addressed the Bhikkhus : ' I prescribe, O Bhikkhus, (that young Bhikkhus choose) an aiariya2.

1 Buddhaghosa can scarcely be right in explaining pakkha- sa^kanta by titthiyapakkhasawkanta.

2 A^ariya as well as upa^Mya means ' teacher,' or 'pre- ceptor.' It is very difficult or rather impossible to draw a sharp line of distinction between a^ariya and upa^Mya. The duties of an a/£ariya towards his antev&sika, and of an antevasika towards his a^ariya, as indicated in chaps. 32, 33 (rr^ullavag^a VIII, 13, 14), are exactly the same as those of an up &ggh ay a

I, 32, 1. ADMISSION TO THE ORDER OF BHIKKHUS. I 79

* The &/£ariya, O Bhikkhus, ought to consider the antevasika (i.e. disciple) as a son; the anteva- sika ought to consider the a^ariya as a father. Thus these two, united" by mutual reverence, con- fidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline.

i I prescribe, O Bhikkhus, that you live (the first) ten years in dependence (on an a^ariya) ; he who has completed his tenth year may give a nissaya1 himself.

towards his saddhiviharika and vice versa (chaps. 25, 26=K\x\- lavagga VIII, 11, 12). The position of an upa^Mya, however, was considered as the more important of the two; at the upa- sampada service the upa^g-Mya had a more prominent part than the a^ariya, as we may infer from chaps. 28, 29, and from the explanations on the 65th pa^ittiya rule which are given in the Sutta Vibhahga. There it is said that, if the upasampada ordination had been conferred, against the rule, on a person that has not yet attained his twentieth year, the upa^^aya has made himself guilty of a pa^ittiya offence, the a/£ariya and the other present Bhikkhus only of a dukka/a offence. We may add that the succession of Vinaya teachers from Upali down to Mahinda, which is given in the Dipava^zsa (BhaVzavaras IV and V), is a suc- cession of upa^Myas and saddhiviharikas (see IV, 36, 42, 43, &c), not of a/£ariyas and antevasikas; the duty of instruct- ing the young Bhikkhus in the holy doctrines and ordinances seems, therefore, to belong to the upa^Mya rather than to the a^ariya; compare also Dipavawsa VII, 26. So among the Brahma^as, on the contrary, the a^arya is estimated higher than the upadhyaya; see Manu 11,145; Y&gwavalkya I, 35. Com- pare also chap. 36. 1 (end of the paragraph), and Buddhaghosa's explanation of that passage.

1 Nissaya (i.e. dependence) is the relation between a^ariya and antevasika. The antevasika lives ' nissaya' with regard to the a/£ariya, i.e. dependent on him; the a/£ariya gives his nis- saya to the antevasika, i.e. he receives him into his protection and care. At chap. 36. 1, 'nissaya' is said also of the relation between upa^Mya and saddhiviharika.

N 2

l8o MAHAVAGGA. 1,32,2.

2. ' And let (the antevasika), O Bhikkhus, choose his aiariya in this way: Let him adjust his upper robe so as to cover one shoulder, salute the feet (of the a/£ariya), sit down squatting, raise his joined hands, and say : " Venerable Sir, be my aiariya, I will live in dependence on you, Sir."' (This formula is repeated thrice.)

'(If the other answers) : " Well" (&c, as in chap.

25- 7)-

3. 'The antevasika, O Bhikkhus, ought to

observe a strict conduct towards his aiariya' (&c, as in chap. 25. 8-24).

End of the duties towards an a^ariya.

33.

'The aiariya, O Bhikkhus, ought to observe a strict conduct towards his antevasika ' (&c, as in chap. 26).

End of the duties towards an antevasika.

End of the sixth Bha/zavara.

34.

At that time the antevasikas did not observe a proper conduct towards their a^ariyas (&c, as in chap. 27. 1-8).

I, 36, 1. ADMISSION TO THE ORDER OF BHIKKHUS. l8l

35.

26).

End of the duties towards an antevasika.

End of the sixth Bha/zavara.

34.

At that time the antevasikas did not observe a proper conduct towards their a^ariyas (&c, as in chap. 27. 1-8).

I, 36, 1. ADMISSION TO THE ORDER OF BHIKKHUS. l8l

35.

1,2. At that time ignorant, unlearned Bhikkhus (who said), 'We have completed ten years (since our upasampada), we have completed ten years/ gave a nissaya (i.e. they received young Bhikkhus as their antevasikas) ; (thus) ignorant a/£ariyas were found and clever antevasikas; unlearned a/£ariy as were found and learned antevasikas; &/£ariyas were found who had small knowledge, and ante- vasikas who had great knowledge; foolish a^ari- yas were found and wise antevasikas. The moderate Bhikkhus were annoyed (&c, as in chap. 3i.7,8).

' Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a duk- ka/a offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya/

36.

1. At that time the Bhikkhus whose a/£ariyas and upa^-^dyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas1.

They told this thing to the Blessed One.

' There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhiviharika and)upa^-

1 That is, ' did not know how to decide whether their nissaya was destroyed, or not/

l82 MAHAVAGGA. 1,36,2.

^aya: When the upa^^aya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction ; the fifth case is that of order (given by the upa^Mya to the saddhivi- harika1). These, O Bhikkhus, are the five cases of the cessation of a nissaya between (saddhiviha- rika and) upa^Mya.

* There are six cases of cessation of a nissaya, O Bhikkhus, between (antevasika and) a/^ariya: When the a^ariya is gone away, &c. ; the fifth case is that of order (given by the a^ariya to the ante- vasika); or (sixthly) when the a^ariya and the upa^Mya have come together at the same place2. These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevasika and) a/£ariya.

2. 'In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada ordination, nor give a nissaya, nor ordain a novice3: When he does not possess full perfection in what belongs to moral practices ; or does not possess full perfection in what belongs to self-concentration ; or does not possess full perfection in what belongs to wisdom ; or does

1 This refers, according to Buddhaghosa, to the pawamana (turning away of the saddhiviharika); see chap. 27. 2.

27. 2.

2 Buddhaghosa: 'Coming together maybe understood either by seeing or by hearing. If a saddhiviharika who lives in depend- ence (nissaya) on his a^ariya sees his upa^Mya paying homage to a sacred shrine in the same Vihara, or going on his rounds in the same village, cessation of the nissaya (towards the a^ariya) is the consequence. If he hears the voice of his upag-- £-^aya, who preaches the Dhamma or gladdens (lay-people by reli- gious discourse), in the Vihara or in the interior of a house, and if he recognises that it is his upa^Mya's voice, cessation of the nissaya (towards the a/£ariya) is the consequence/

3 About the ordination of novices, see chap. 54. 3.

I, 36, 8. ADMISSION TO THE ORDER OF BHIKKHUS. I 83

not possess full perfection in what belongs to eman- cipation ; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada ordination, nor give a nissaya, nor ordain a novice.

3. ' In five cases, O Bhikkhus, a Bhikkhu may confer the upasampada ordination, give a nissaya, and ordain a novice : When he possesses full per- fection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c.

4. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c. : When he does not possess for himself full perfection in what belongs to moral practices, and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-con- centration, &c.

5. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When he possesses for himself full per- fection in what belongs to moral practices, and is able to help others to full perfection, &c.

6. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c. : When he is unbe- lieving, shameless, fearless of sinning, indolent, for- getful. In these five cases, &c.

7. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &c.

8. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c. : When as regards

184 MAHAVAGGA. 1,36,9.

moral practices he is guilty of moral transgressions ; or when as regards the rules of conduct1 he is guilty of transgressions in his conduct ; or when as regards belief he is guilty of heresy ; or when he is unlearned ; or when he is foolish. In these five cases, &c.

9. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When as regards moral practices he is not guilty of moral transgressions, when he is learned; and when he is wise. In these five cases, &c.

In these five cases, &c.

9. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When as regards moral practices he is not guilty of moral transgressions, when he is learned; and when he is wise. In these five cases, &c.

10. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c: When he is not able to nurse or to get nursed an antevasika or a saddhiviharika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind ; when he does not know what is an offence ; or does not know how to atone for an offence. In these five cases, &c.

11. ' In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When he is able (&c, down to:); when he knows what is an offence ; and knows how to atone for an offence. In these five cases, &c.

12. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c: When he is not able to train an antevasika or a saddhiviharika in the precepts of proper conduct2, to educate him

1 According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the para^ika and sa^gha- disesa rules, while transgressions in conduct (zggh a k&x a) consist in offences against the minor rules of the Patimokkha. Buddha- ghosa's explanation is confirmed by the Mahavagga IV, 16, 12.

2 According to Buddhaghosa, this refers to instruction in the

I, 36, 16. ADMISSION TO THE ORDER OF BHIKKHUS. 1 85

in the elements of morality1, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these five cases, &c.

13. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When he is able, &c.

14. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c. : When he does not know what is an offence ; or does not know what is no offence ; or does not know what is a light offence ; or does not know what is a grave offence ; when the two Patimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &c.

15. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c. : When he knows, &c.

16. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c. : When he does not know what is an offence ; or does not know what is no offence ; or does not know what is a light offence ; or does not know what is a grave offence ;

khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahavagga and iTullavagga ?). See also Spence Hardy, Manual, p. 492.

in the rules contained in the Khandhaka texts, Mahavagga and iTullavagga ?). See also Spence Hardy, Manual, p. 492.

1 This means instructing him in the sekhapa?matti (Buddha- ghosa). We cannot say what is the accurate meaning of the last term, which apparently, as its verbal meaning seems to imply, refers to ordinances for those Bhikkhus who have entered the path of sanctification, but have not yet attained Arahatship. Spence Hardy (Manual, p. 493) gives the term sekha-sila, which he explains as the observance of precepts in order to become a sekha. See also Hardy's note on adibrahma^ariya-sila, 1. 1. p. 492.

1 86 MAHAVAGGA. I, 36, 17.

or when he has not completed the tenth year (after his upasampada). In these five cases, &c.

17. * In five cases, O Bhikkhus, a Bhikkhu may confer, &c: When he knows (&c, down to:); when he has completed ten years or more than ten years (after his upasampada). In these five cases, &c/

End of the sixteen times five cases concerning the admissibility of upasampada.

37.

'In six cases, O Bhikkhus, a Bhikkhu should not confer, &C.1'

End of the sixteen times2 six cases concerning the admissibility of upasampada.

38.

1. At that time that Bhikkhu who, having formerly belonged to a Titthiya school, had (by reasoning) put to silence his upa^'Mya, when he remonstrated with him according to the Dhamma, and had returned to that same Titthiya school3, came back again and asked the Bhikkhus for the upasampada ordination. The Bhikkhus told, &c.

' That Bhikkhu, O Bhikkhus, who having formerly

1 Chap. 37 is exactly identical with chap. 36. 2-15, but for the sixth case, which, throughout chap. 37, is added each time at the end of the five cases given in chap. 36, ' When he has not com- pleted the tenth year (after his upasampada);' and respectively, ' When he has completed ten years or more than ten years (after his upasampada)/

2 It should be, 'Fourteen times/ 3 See chap. 31, § 6.

I, 38,3. ADMISSION TO THE ORDER OF BHIKKHUS. I 87

belonged to a Titthiya school, has put to silence his upa^Mya when he remonstrated with him accord- ing to the Dhamma, and has returned to that same Titthiya school, must not receive the upasampada ordination, if he comes back. On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabba^^a and upasampada ordinations in this doctrine and disci- pline, you ought to impose a parivasa (a probation- time) of four months.

On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabba^^a and upasampada ordinations in this doctrine and disci- pline, you ought to impose a parivasa (a probation- time) of four months.

2. 'And you ought, O Bhikkhus, to impose it in this way : Let him (who desires to receive the ordi- nation) first cut off his hair and beard ; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands, and tell him to say: " I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sa/^gha. And for the second time, &c. And for the third time take I my refuge in the Buddha, and for the third time take I my refuge in the Dhamma, and for the third time take I my refuge in the Sawgha."

3. 'Let that person, O Bhikkhus, who has formerly belonged to a Titthiya school, approach the Sa;^gha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), sit down squatting, raise his joined hands, and say: " I, N. N., reverend Sirs, who have formerly belonged to a Titthiya school, desire to receive the upasam- pada ordination in this doctrine and discipline, and ask the Sa/^gha, reverend Sirs, for a parivasa of four months/' Let him ask thus a second time. Let him ask thus a third time.

1 88 MAHAVAGGA. I, 38, 4.

'Then let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha: " Let the Sa;^- gha, reverend Sirs, hear me. This person N. N., who has formerly belonged to a Titthiya school, desires to receive the upasampadS, ordination in this doctrine and discipline. He asks the Sa;^gha for a parivasa of four months. If the Sa;;^gha is ready, let the Sa^gha impose on N. N., who has formerly belonged to a Titthiya school, a parivasa of four months. This is the natti.

4. ' " Let the Sa^gha, reverend Sirs, hear me. This person N. N., who has, &c He asks the Sa^gha for a parivasa of four months. The Sa^gha imposes on N. N., who has formerly be- longed to a Titthiya school, a parivasa of four months. Let any one of the venerable brethren who is in favour of imposing a parivasa of four months on N. N., who has formerly belonged to a Titthiya school, be silent, and any one who is not in favour of it, speak. A parivasa of four months has been imposed by the Sa^gha on N. N., who has formerly belonged to a Titthiya school. The Sa^gha is in favour of it, therefore it is silent. Thus I understand/'

5. ' And this, O Bhikkhus, is the way in which a person that has formerly belonged to a Titthiya school, succeeds or fails in satisfying (the Bhikkhus and obtaining upasampadd when the probation- time is over).

' What is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)?

' In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, enters the village

I, 38, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I 89

too early, and comes back (to the Vihara) too late, thus, O Bhikkhus, a person that has formerly be- longed to a Titthiya school, fails in satisfying (the Bhikkhus).

* And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, frequents the society of harlots, or of widows, or of adult girls, or of eunuchs, or of Bhikkhunts, thus also, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus).

6. 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show himself skilled in the various things his fellow Bhikkhus have to do, not diligent, not able to consider how those things are to be done, not able to do things himself, not able to give directions to others, thus also, O Bhikkhus, &c.

1 ' And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show keen zeal, when the doctrine is preached to him or when questions are put, in what belongs to morality, to contemplation, and to wisdom, thus also, O Bhikkhus, &c.

7. 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, becomes angry, displeased, and dissatisfied, when people speak against the teacher, the belief, the opinions, the persuasion, the creed of the school he formerly belonged to ; and is pleased, glad, and satis- fied, when people speak against the Buddha, the Dhamma, and the Samgha, ; or he is pleased, glad, and satisfied, when people speak in praise of the teacher, &c. ; and becomes angry, displeased, dissatis- fied, when people speak in praise of the Buddha, the

1 90 MAHAVAGGA. I, 38, 8.

Dhamma, and the Sa/^gha ; this, 0 Bhikkhus, is a decisive moment for the failure of a person that has formerly belonged to a Titthiya school (in obtaining admission to the Sawgha).

' Thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus failed in satisfying (the Bhikkhus), the upasam- pad& ordination should not be conferred on him.

8-10. 'And what is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, succeeds in satisfying (the Bhikkhus) ?

' In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, does not enter the village too early (&c, point by point the contrary of the preceding).

i When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus succeeded in satisfying (the Bhikkhus), the upasam- pada ordination ought to be conferred on him.

11. ' If a person, O Bhikkhus, that has formerly belonged to a Titthiya school, comes (to the Bhik- khus) naked, it is incumbent on his upa^^aya to get a robe for him. If he comes with unshaven hair, the Sa^gha's permission ought to be asked for having his hair shaved1.

' If fire-worshippers and GWilas come to you, O Bhikkhus, they are to receive the upasampada ordination (directly), and no parivasa is to be im- posed on them. And for what reason ? These, O Bhikkhus, hold the doctrine that actions receive their

1 Compare chap. 48.

I, 39, 2, ADMISSION TO THE ORDER OF BHIKKHUS. 191

reward, and that our deeds have their result (accord- ing to their moral merit).

' If a Sakya by birth, O Bhikkhus, who has be- longed to a Titthiya school, comes to you, he is to receive the upasampada ordination (directly), and no parivasa is to be imposed on him. This ex- ceptional privilege, O Bhikkhus, I grant to my kinsmen/

Here ends the exposition on the ordination of persons that have formerly belonged to Titthiya schools.

End of the seventh Bha^avara.

39.

1. At that time these five diseases prevailed among the people of Magadha : — leprosy, boils, dry leprosy, consumption, and fits. The people who were affected with these five diseases went to £ivaka Komarabhaiia1 and said: ' Pray, doctor, cure us.'

' I have too many duties, Sirs, and am too occu- pied. I have to treat the Magadha king Seniya Bimbisara, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head. I cannot cure you/

'All that we possess shall be yours, doctor, and we will be your slaves ; pray, doctor, cure us/

1 1 have too many duties, Sirs,&c. ; I cannot cure you/

2. Now those people thought: ' Indeed the pre- cepts which these Sakyaputtiya Samaras keep and

1 (zivaka was physician to king Bimbisara, and one of the chief partisans of Buddha at the court of Rag-agaha. See VIII, 1, the introduction of the Sama^maphala Sutta, &c.

192 MAHAVAGGA. 1,39,3-

the life they live are commodious ; they have good meals and lie down on beds protected from the wind. What if we were to embrace the religious life among the Sakyaputtiya Samaras : then the Bhikkhus will nurse us, and Givaka Komarabha^a will cure us/

Thus these persons went to the Bhikkhus and asked them for the pabba^a ordination ; the Bhik- khus conferred on them the pabba^a and upa- sampada ordinations; and the Bhikkhus nursed them, and £fvaka Komarabha^a cured them.

3. At that time the Bhikkhus, who had to nurse many sick Bhikkhus, began to solicit (lay people) with many demands and many requests : 4 Give us food for the sick; give us food for the tenders of the sick ; give us medicine for the sick/ And also £fvaka Komarabha/cv£a, who had to treat many sick Bhikkhus, neglected some of his duties to the king.

4. Now one day a man who was affected with the five diseases went to £ivaka Komarabhai'ia and said : ' Pray, doctor, cure me/

* I have too many duties, Sir, and am too occupied ; I have to treat the Magadha king Seniya Bimbisara, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head ; I cannot cure you/

'All that I possess shall be yours, doctor, and I will be your slave ; pray doctor, cure me/

' I have too many duties, Sir, &c. ; I cannot cure you/

5. Now that man thought : ' Indeed the precepts which these Sakyaputtiya Samaras keep (&c, down to :) : then the Bhikkhus will nurse me, and £tvaka Komarabha/£/£a will cure me. When I have become free from sickness, then I will return to the world/

Thus that man went to the Bhikkhus and asked them for the pabba^a ordination; the Bhikkhus

I, 39, 7. ADMISSION TO THE ORDER OF BHIKKHUS. 1 93

conferred on him the pabba^a and upasampada ordinations ; and the Bhikkhus nursed him, and £ivaka Komarabha^a cured him. When he had become free from sickness, he returned to the world. Now 4- UPOSATHA CEREMONY, AND PATIMOKKHA. 243

assembly like this a question has been solemnly proclaimed three times : if a Bhikkhu, after a three- fold proclamation, does not confess an existing offence which he remembers, he commits an inten- tional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impedi- ment1 by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed ; for if it has been confessed, it is treated duly." '

4.2 ' Patimokkha;^ :' it is the beginning, it is the face (mukha^), it is the principal (pamu- kha/^) of good qualities; therefore it is called 'pitimokkha^3.'

'Ayasmanto :' this word 'dyasmanto' is an expression of friendliness, an expression of re- spect, an appellation that infers respectfulness and reverence.

* Uddisissami :' I will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare.

'Taw' (it) : this refers to the Patimokkha.

'Sabbe va sant&' (all of us): as many as are pre- sent in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by ' sabbe va santa4/

' Sddhuka^ su^oma' (we hear it well) : admit-

1 See § 7.

2 §§ 4-8 contain an explanation, word by word, of the formula given in § 3. This explanation is a portion of the ancient com- mentary on the Patimokkha which at the time of the redaction of the Vinaya Pi/aka has been admitted into it in its full extent (see the Introduction, p. xv seq.).

3 See p. 241, note 1.

4 See p. 1, note 5.

R 2

244 MAHAVAGGA. II, 3, 5.

ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.

' Manasikaroma' (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.

xv seq.).

3 See p. 241, note 1.

4 See p. 1, note 5.

R 2

244 MAHAVAGGA. II, 3, 5.

ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.

' Manasikaroma' (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.

5. ' Yassa siya apatti' (he who has committed an offence) : he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of offences or to the seven classes of offences 1.

'So avikareyya/ he may show it, unveil it, make it evident, declare it before the Sa^gha (the full chapter of Bhikkhus), or before a small number, or before one person.

'Asanti apatti' (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for.

'Tu/zhi bhavitabba^' (he ought to remain silent) : he ought to accept (the recitation of the Patimokkha without any answer), he ought not to utter anything.

' Parisuddha 'ti vedissami' (I shall understand that they are pure) : I shall infer, I shall know.

6. ' Yathci kho pana pa>£/£ekapu//^assa vey- yakara^a^z hoti' (as a single person that has been asked a question answers it) : as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand : 'He asks me/

1 The five classes of offences are, the para^ika, sawghadi- sesa, pa^ittiya, pa/idesaniya, dukka/a offences; the seven classes, the para^ika, sa^ghadisesa, thulla^aya, pa^ittiya, pa/idesaniya, dukka/a, dubbhasita offences. See, for instance, Zullavagga IX, 3, 3.

II, 3, 7- UPOSATHA CEREMONY, AND PATIMOKKHA. 245

' Evarftpd parisa' (an assembly like this): this refers to the assembly of Bhikkhus.

* Yavatatiya^ anussavita^ hoti' (it has been solemnly proclaimed three times) : it has been solemnly proclaimed once, and the second time, and the third time.

' Saramano ' (remembering it): knowing it, being conscious of it.

' Santi apatti' (an existing offence) : an offence which has been committed, or which has been com- mitted and not been atoned for.

' Navikareyya :' he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Samgha, or before a small chapter, or before one person.

7. 'Sampa^anamusavdd' assa hoti' (he com- mits an intentional falsehood) : what is intentional falsehood ? It is a sin 1.

' Antarayiko dhammo vutto bhagavata' (it has been declared an impediment by the Blessed One) : an impediment to what ? An impediment to the attainment of the first £Mna, an impediment to the attainment of the second . . . third . . . fourth 6v£ana, an impediment to the attainment of the 67zanas, Vimokkhas 2, Samadhis (states of self-con- centration), Samapattis (the eight attainments of the four Guanas and four of the eight Vimokkhas),

. . third . . . fourth 6v£ana, an impediment to the attainment of the 67zanas, Vimokkhas 2, Samadhis (states of self-con- centration), Samapattis (the eight attainments of the four Guanas and four of the eight Vimokkhas),

1 The Pali text has ' dukka/a/ We cannot interpret here dukka/a in the technical sense of a dukka/a offence (see the Introduction, p. xxiv), for intentional falsehood belongs to the class of the pa^ittiya offences, among which it occupies the first place.

2 See the note on I, 78, 5.

246 MAHAVAGGA. II, 3, 8.

the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities.

'Tasma:' for that reason.

'Saramanena' (by him who remembers it): by him who knows it and is conscious of it.

* Visuddhapekkhena' (by him who desires to become pure) : by him who wishes to atone for it and to make himself pure of it.

8. ' Santi apatti' . . . (see § 6).

'Avikatabba/ (it is to be confessed): it is to be confessed before the Sa^gha, or before a small chapter, or before one person/

' Avikata hi 'ssa ph&su hoti' (for if it has been confessed, it is treated duly) : duly for what pur- pose? In the due way for the attainment of the first GMna (and so on, as in § 7, down to :) of (all) good qualities.

1. At that time the Bhikkhus, considering that the Patimokkha recitation had been instituted by the Blessed One, recited the Patimokkha every day.

They told this thing to the Blessed One.

' The Patimokkha, O Bhikkhus, is not to be recited every day. He who recites it (every day), commits a dukka/a offence. I ordain, O Bhikkhus, to recite the Patimokkha on the Uposatha day/

2. At that time the Bhikkhus, considering that it had been prescribed by the Blessed One to recite the Patimokkha on the Uposatha day, recited the Pati- mokkha three times each half month, on the four- teenth, fifteenth, and eighth day of each half month.

They told this thing to the Blessed One.

II, 5, 3- UPOSATHA CEREMONY, AND PATIMOKKHA. 247

' The Patimokkha, O Bhikkhus, is not to be recited three times each half month. He who recites it (three times), commits a dukka^a offence. I prescribe, O Bhikkhus, that you recite the Patimokkha once each half month, on the fourteenth or on the fifteenth day/

1. At that time the ^Oabbaggiya Bhikkhus recited the Patimokkha according as they lived together, every one before his own companions.

They told this thing to the Blessed One.

' The Patimokkha, O Bhikkhus, is not to be recited according as (the Bhikkhus) live together, by every one before his own companions. He who recites it (in that way), commits a dukka/a offence. I pre- scribe, O Bhikkhus, that the Uposatha service is to be held by the complete fraternity/

2. Now the Bhikkhus thought: 'The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth ?'

Now the Bhikkhus thought: 'The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth ?'

They told this thing to the Blessed One. ' I prescribe, O Bhikkhus, that completeness is to extend as far as one residence/

3. At that time the reverend Mahi Kappina dwelt near Ra^agaha, in the deer park of Madda- kuM/ii. Now (one day) when the reverend Maha Kappina was alone and had retired into solitude, the following consideration presented itself to his mind : ' Shall I go to the Uposatha service or shall I not go ? Shall I go to the functions of the Order

248 MAHAVAGGA. II, 5, 4.

or shall I not go? Indeed I have become pure by the highest purity (i. e. I have reached Arahatship or Nirvana)/

4. Then the Blessed One, understanding by the power of his mind the reflection which had arisen in Maha Kappina s mind, disappeared from the Giggka.- kft/a mountain and appeared in the deer park of Maddaku/^i^i, before the reverend Maha Kappina (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. The Blessed One sat down on a seat laid out for him, and the reverend Maha Kappina, after having re- spectfully saluted the Blessed One, sat down also near him.

5. When the reverend Maha Kappina was seated near him, the Blessed One said to him : i When you were alone, Kappina, and had retired into solitude, has not the following consideration presented itself to your mind: " Shall I go (&c, as in § 3 down to:) by the highest purity?" '

' Even so, Lord/

' If you Brahma/zas do not honour, do not regard, do not revere, do not pay reverence to the Upo- satha, who will then honour, regard, revere, pay reverence to the Uposatha ? Go to the Uposatha, O Brdhma/za, do not neglect to go; go to the func- tions of the Order, do not neglect to go/ The reverend Maha Kappina promised the Blessed One to do so (by saying), ' Even so, Lord/

6. Then, having taught, incited, animated, and gladdened the reverend Maha Kappina by a reli- gious discourse, the Blessed One disappeared from the deer park of Maddaku^^i, from the presence of the reverend Maha Kappina, and appeared on the

II, 7, i. UPOSATHA CEREMONY, AND PATIMOKKHA. 249

Giggv^akti/a mountain (as quickly) as a strong man

might stretch his bent arm out, or draw his out- stretched arm back.

Now the Bhikkhus thought : ' The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence1. Now how far does one residence extend?'

They told this thing to the Blessed One.

Now the Bhikkhus thought : ' The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence1. Now how far does one residence extend?'

They told this thing to the Blessed One.

' 1 prescribe, O Bhikkhus, that you determine a boundary. And it ought to be determined, O Bhik- khus, in this way : First the landmarks are to be proclaimed : a landmark consisting in a mountain, in a rock, in a wood, in a tree, in a path, in an ant- hill, in a river, in a piece of water. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following #atti before the Sa^gha : " Let the Sa/^gha, reverend Sirs, hear me. If the Sa^gha is ready, let the Sa^gha, as the landmarks have been proclaimed all around, by these landmarks determine the boundary for com- mon residence and communion of Uposatha. This is the $atti. Let the Sa^gha, reverend Sirs, hear me. The Sa^gha determines the boundary (&c, as above). Thus I understand/' '

1. At that time the jOabbaggiya Bhikkhus, considering that fixing of boundaries had been

1 See chap. 5. 2.

25O MAHAVAGGA. II, 7, 2.

prescribed by the Blessed One, fixed boundaries of excessive extension, of four yo^anas, five yq^anas, six yo^anas. The Bhikkhus who came to the Uposatha, arrived when the Patimokkha was being recited, or when it had just been recited, or they were obliged to stay the night on the way.

They told this thing to the Blessed One.

* Let no one, O Bhikkhus, determine a boundary of excessive extension, of four, five, or six yo^anas. He who determines (such a boundary), commits a dukka/a offence. I prescribe, O Bhikkhus, that you determine boundaries of three yo^anas' extent at most/

2. At that time the i£7b,bbaggiya Bhikkhus deter- mined a boundary which extended to the opposite side of a river. The Bhikkhus who came to the Uposatha, were carried down (by the river), and their alms-bowls and robes were carried away.

They told this thing to the Blessed One.

* Let no one, O Bhikkhus, determine a boundary which extends to the opposite side of a river. He who determines (such a boundary), commits a duk- ka/a offence. I allow you, O Bhikkhus, if there is a regular communication by a ferry boat or a dike, at such places to determine a boundary which extends also to the opposite side of the river/

1. At that time the Bhikkhus recited the Pati- mokkha in their successive cells without appointing (a certain place for doing so). The Bhikkhus who

II, 8, 4. UPOSATHA CEREMONY, AND PATIMOKKHA. 25 1

arrived (from distant places), did not know where the Uposatha was to be held that day.

They told this thing to the Blessed One.

The Bhikkhus who

II, 8, 4. UPOSATHA CEREMONY, AND PATIMOKKHA. 25 1

arrived (from distant places), did not know where the Uposatha was to be held that day.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, recite the Patimokkha in the successive cells without appointing a certain place for it. He who recites it (in this way), com- mits a dukka/a offence. I prescribe, O Bhikkhus, the holding of Uposatha after having fixed upon an Uposatha hall, wherever the Sa/^gha likes, a Vih&ra, or an A^^ayoga, or a storied building, or a house, or a cave1. And you ought to appoint it in this way:

2. ( Let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. If the Sa^gha is ready, let the Sawgha appoint the Vihara called N. N. to be our Uposatha hall. This is the natti. Let the Sawgha, reverend Sirs, hear me. The Sa^gha appoints, &c. Thus I understand." '

3. At that time there were in a certain residence (or district) two Uposatha halls fixed upon. The Bhikkhus assembled in both places, because (some of them) thought, 'The Uposatha will be held here;' (and some), ' It will be held there/

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, fix upon two Uposatha halls in one district. He who does so, commits a dukka/a offence. I ordain, O Bhikkhus, the abolish- ing of one of them2, and the holding of Uposatha (only) in one place.

4. ' And you ought to abolish it, O Bhikkhus, in this way : Let a learned, competent Bhikkhu pro-

1 See the note on I, 30, 4.

2 I.e. to abolish the character of uposathagara, conferred on the Vihara &c. by the act of sammuti.

252 MAHAVAGGA. II, 9, 1.

claim the following /zatti before the Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. If the Sawgha is ready, the Sa^gha may abolish the Uposatha hall called N.N. This is the /zatti. Let the Saw- gha, &c. Thus I understand." '

1. At that time in a certain district too small an Uposatha hall had been appointed. On the day of Uposatha a great assembly of Bhikkhus met together. The Bhikkhus heard the Patimokkha sitting outside the site fixed upon. Now those Bhikkhus thought : ' The Blessed One has promul- gated the precept that Uposatha is to be held after an Uposatha hall has been fixed upon, and we have heard the Patimokkha sitting outside the site fixed upon. Have we therefore (duly) held Uposatha or have we not held it ?'

They told this thing to the Blessed One.

* Whether (a Bhikkhu) be seated inside or outside the site fixed upon, provided he hears the Pati- mokkha, Uposatha has been duly held by him.

2. ' Therefore, O Bhikkhus, let the Sa^gha deter- mine as large an uposatha-pamukha1 as it desires. And it ought to be determined, O Bhikkhus, in this way : First the landmarks are to be proclaimed. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following /zatti

' Therefore, O Bhikkhus, let the Sa^gha deter- mine as large an uposatha-pamukha1 as it desires. And it ought to be determined, O Bhikkhus, in this way : First the landmarks are to be proclaimed. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following /zatti

1 Uposatha-pamukha (literally, that which has the Uposatha at its head, or, that which is situated in front of the Uposatha) evidently means the place around the uposathagara, in which the Patimokkha recitation may be heard as well as in the uposa- th&gSra itself.

II, II. UPOSATHA CEREMONY, A1STD PATIMOKKHA. 253

before the Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. If the Sa^gha is ready, let the Sa^gha, as the landmarks have been proclaimed all around, determine an uposathapamukha by these landmarks. This is the ^atti. Let the Sa^gha, &c. Thus I understand."'

10.

At that time in a certain district on the day of Uposatha the young Bhikkhus, who had assembled first, thought : ' The Theras do not come yet/ and went away. The Uposatha service was held after the right time.

They told this thing to the Blessed One.

1 I prescribe, O Bhikkhus, that on the Uposatha day the Theras ought to assemble first/

11.

At that time there were at Ra^agaha several residences (of Bhikkhus) within the same boundary. Now the Bhikkhus quarrelled : (some of them said), ' The Uposatha shall be held in our residence ;' (others said), ' It shall be held in our residence/

They told this thing to the Blessed One.

4 There are, O Bhikkhus, several (Bhikkhu) resi- dences within the same boundary; now the Bhik- khus quarrel : (some of them say), " The Uposatha shall be held in our residence ;" (others say), "It shall be held in our residence." Let those Bhikkhus, O Bhikkhus, assemble in one place all of them and hold Uposatha there, or let them assemble where

2 54 MAHAVAGGA. II, 12, I.

the senior Bhikkhu dwells and hold Uposatha there. But in no case is Uposatha to be held by an incom- plete congregation. He who holds it (in that way), commits a dukka/a offence.'

12.

i. At that time the reverend Maha Kassapa, when going to the Uposatha from Andhakavinda to Ra^agaha, and crossing a river on his way, was nearly1 being carried away (by the river)2; and his robes got wet. The Bhikkhus said to the reverend Maha Kassapa : 'How have your robes got wet, friend ?' (He replied) : ' As I was going, friends, to the Uposatha from Andhakavinda to Ra^agaha, and crossing a river on my way, I was nearly being carried away (by the river) ; thus my robes have become wet/

They told this thing to the Blessed One.

' Let the Sa^gha, O Bhikkhus, confer on the boundary which it has determined for common

1 'Manaw vuMo ahosi.' Buddhaghosa : 'isakaw appatta- vuMabhavo ahosi/ Manaw is evidently the equivalent of Sanskrit manak.

' Let the Sa^gha, O Bhikkhus, confer on the boundary which it has determined for common

1 'Manaw vuMo ahosi.' Buddhaghosa : 'isakaw appatta- vuMabhavo ahosi/ Manaw is evidently the equivalent of Sanskrit manak.

2 Buddhaghosa's note on this passage contains some details regarding the way which Maha Kassapa went. Andhakavinda is three gavuta distant from Ra^agaha. There were eighteen (? the MS. reads: a//Mra mahavihara) great Viharas around Ragu- gaha included by the same boundary which Buddha himself had consecrated. The Uposatha service for this whole district was performed in the Ve/uvana monastery. The river which Maha Kassapa crossed on his way to the Ve/uvana was the Sappini, which rises in the GiggAdkbfa mountain.

II, 12,3- UPOSATHA CEREMONY, AND PATIMOKKHA. 255

residence and for communion of Uposatha, the character of ti^ivarena avippavasa1.

2. ' And you ought, O Bhikkhus, to confer on it this character in this way : Let a learned, compe- tent Bhikkhu proclaim the following /zatti before the Sa^gha : " Let the Sa;^gha, reverend Sirs, hear me. If the Sa^gha is ready, let the Sa^gha confer on the boundary which the Sa^gha has determined for common residence and for communion of Upo- satha, the character of ti/§ivarena avippavasa. This is the ?zatti. Let the Sawgha (&c, as above). Thus I understand/' '

3. At that time the Bhikkhus, considering that the Blessed One had ordained the conferring of the character of ti/£ivarena avippavasa (on the boun- daries), deposited their robes in a house. Those robes were lost, burnt, or eaten by rats ; the Bhikkhus were badly dressed and had coarse robes. (Other) Bhikkhus said : l How comes it that you are badly dressed, friends, and that you have coarse robes?' (They replied) : 'Considering, friends, that the Blessed One had ordained the conferring (on the boundaries) of the character of ti^ivarena avippavasa, we deposited our robes in a house; the robes have been lost, burnt, or eaten by rats ;

1 Ti/£ivarena avippavasa means not parting with the three robes which belong to the usual 'parikkh&ra ' (requisites) of a Bhikkhu. Bhikkhus were not allowed to part with their ^ivaras, excepting under special circumstances and for a limited time (see the Patimokkha, 29th nissaggiya dhamma). Conferring the character of ti^ivarena avippavasa on a boundary means, we believe, to determine that it should be free to Bhikkhus residing within this boundary, to keep a set of robes wherever they liked within the same boundary (excepting in a village, § 3), and that such an act should not be considered as parting with the robes.

256 MAHAVAGGA. II, 12, 4.

therefore we are badly dressed and have coarse robes/

They told this thing to the Blessed One.

* Let 1 the Sawgha, O Bhikkhus, confer on the boundary which it has determined for common resi- dence and for communion of Uposatha, the character of ti/Hvarena avippavasa, excepting villages and the neighbourhood of villages 2.

4. ' And you ought, O Bhikkhus, to confer on it this character in this way, &c. 3

5. * Let him who determines a boundary, O Bhikkhus, first determine the boundary for common residence and for communion of Uposatha, and afterwards decree about the ti^tvarena avippa- vasa. Let him who abolishes a boundary, O Bhikkhus, first abolish the decree about the tiii- varena avippavasa, and afterwards abolish the boundary for common residence and for communion of Uposatha.

' And you ought, O Bhikkhus, to abolish the

1 Buddhaghosa observes that this rule applies to Bhikkhus only, and not to Bhikkhunis. For Bhikkhunis reside only in villages ; there would be no /fcivaraparihara at all for Bhikkhunis, if they were to use the kammavaH given in § 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusazragha and of the Bhikkhunisa#zgha are quite independent from each other, and that the rules given in chap. 13 do not refer to boun- daries the one of which belongs to the Bhikkhusawgha, the other to the Bhikkhunisa/rcgha.

2 As to the extent attributed tothe'gamupaMra' (neighbour- hood of the village), see the Vibhahga, quoted by Minayeff, Pratim. p. 66, 1. 1.

3 This formula is identical with that given in § 2. The only dif- ference is that after the words 'the character of ti^ivarena avip- pavasa/ the words 'excepting villages and the neighbourhood of villages ' are inserted.

II, 12, 7. UPOSATHA CEREMONY, AND PATIMOKKHA. 257

ti^tvarena avippavasa in this way : Let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. If the Sa^gha is ready, let the Sa^gha abolish the ti/£ivarena avippav&sa, which the Sa^gha has decreed. This is the ^atti. Let the Sa^gha, &c."

6. 'And you ought, O Bhikkhus, to abolish the boundary in this way: Let a learned, competent Bhikkhu proclaim the following natti before the Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. If the Sa^gha is ready, let the Sa^gha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the $atti. Let the Sawgha, &c."

If the Sa^gha is ready, let the Sa^gha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the $atti. Let the Sawgha, &c."

7. ' If there is no boundary determined nor fixed, O Bhikkhus, the village boundary of that village, or the nigama boundary of that nigama (market town) near which village or nigama (a Bhikkhu) dwells, is to be considered as boundary for common resi- dence and for the communion of Uposatha. If (he lives), O Bhikkhus, in a forest where no villages are, community of residence and Uposatha extends to a distance of seven abbhantaras1 all around. A river, O Bhikkhus, cannot be a boundary, a sea cannot be a boundary, a natural lake cannot be a boundary. In a river, O Bhikkhus, or in a sea, or in a natural lake, community of residence and Upo- satha extends as far as an average man can spirt water all around/

1 1 abbhantara=2 8 hattha (Buddhaghosa and Abhidhanappadi- pika, v. 197). See Rh. D., 'Coins and Measures/ &c, p. 15.

[13]

258 MAHAVAGGA. II, 13, 1.

13.

1. At that time the iOabbaggiya Bhikkhus made one boundary overlap another one (which had been determined before by other Bhikkhus).

They told this thing to the Blessed One.

* The act of those who have determined their boundary first is lawful, unobjectionable, and valid. The act of those who have determined their boun- dary afterwards is unlawful, objectionable, and invalid. Let no one, O Bhikkhus, make one boundary overlap another one. He who does, commits a dukka/a offence/

2. At that time the iT^abbaggiya Bhikkhus made one boundary encompass another one (which had been determined before by other Bhikkhus).

They told this thing to the Blessed One.

' The act of those, &c. (see § i). Let no one,

0 Bhikkhus, make one boundary encompass another one. He who does, commits a dukka/a offence.

1 prescribe, O Bhikkhus, that he who determines a boundary, is to determine it so as to leave an interstice * between the boundaries/

14.

1. Now the Bhikkhus thought : ' How many Upo- satha (days) are there?'

They told this thing to the Blessed One.

1 Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice : the Kurundi requires one vidatthi, the Mahapa^ari four angula.

II, 14, 3- UPOSATHA CEREMONY, AND PATIMOKKHA. 259

* There are the following two Uposatha (days), O Bhikkhus, the fourteenth and the fifteenth (of the half month) ; these are the two Uposatha (days), O Bhikkhus/

2. Now the Bhikkhus thought : ' How many Uposatha services are there?'

They told this thing to the Blessed One.

259

* There are the following two Uposatha (days), O Bhikkhus, the fourteenth and the fifteenth (of the half month) ; these are the two Uposatha (days), O Bhikkhus/

2. Now the Bhikkhus thought : ' How many Uposatha services are there?'

They told this thing to the Blessed One.

' There are the following four Uposatha services, O Bhikkhus: the Uposatha service which is held unlawfully (by an) incomplete (congregation)1, the Uposatha service which is held unlawfully (by a) complete (congregation), the Uposatha service which is held lawfully (by an) incomplete (congregation), the Uposatha service which is held lawfully (by a) complete (congregation).

3. ' Now, O Bhikkhus, the Uposatha service which is held unlawfully (by an) incomplete (con- gregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held unlawfully (by a) complete (congregation), such an Uposatha service, O Bhik- khus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought to be held, and such an Upo-

1 For a definition of lawfulness and unlawfulness of the official functions of the Order as well as of completeness and incompleteness of the congregation by which such acts are performed, see IX, 3.

S 2

260 MAHAVAGGA. II, 15, 1.

satha service is allowed by me. Therefore, O Bhikkhus, you ought to train yourselves thus : " The Uposatha service which is held lawfully (by a) com- plete (congregation), such an Uposatha service will we hold." '

15.

1. Now the Bhikkhus thought : 'How many ways are there of reciting the Patimokkha ? '

They told this thing to the Blessed One.

' There are the following five ways of reciting the P&timokkha : The introduction 1 having been recited, as to the rest, it may be proclaimed : " Such and such rules are known (to the fraternity 2)." This is the first way of reciting the Patimokkha. The introduction having been recited, the four para- ^ika dhammd having been recited, as to the rest, it may be proclaimed : " Such and such rules are known (to the fraternity).,, This is the second way of reciting the Patimokkha. The introduction having been recited, the four p&ra^ika dhamma having been recited, the thirteen sa^ghadisesa dhamma having been recited, . . . the introduction having been recited, the four para^ika dhamma having been recited, the thirteen sa^ghadisesa dhamma having been recited, the two aniyata dhamma having been recited, as to the rest, it may be pro-

1 The introduction (nidana) of the Patimokkha is the formula given above, chap. 3. 3.

3. 3.

2 'Avasesa/tf sutena savetabba^,' i.e. it is to be pro- claimed: 'The four p^ra^ika dhamma', &c, are known to the reverend brethren (literally, have been heard by the reverend brethren)/

II, 15, 4- UPOSATHA CEREMONY, AND PATIMOKKHA. 26 1

claimed : " Such and such rules are known (to the fraternity)/' This is the fourth way of reciting the Patimokkha. The fifth way is (to recite it) in its full extent. These, O Bhikkhus, are the five ways of reciting the Patimokkha/

2. At that time the Bhikkhus, considering that the Blessed One had allowed to recite the P&ti- mokkha abridged, always recited the Patimokkha abridged.

They told this thing to the Blessed One.

' You ought not, O Bhikkhus, to recite the Pati- mokkha abridged. He who does, commits a duk- ka/a offence/

3. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Uposatha by savage people. The Bhikkhus were not able to recite the Patimokkha in its full extent.

They told this thing to the Blessed One. ' I allow you, O Bhikkhus, in the case of danger to recite the Patimokkha abridged/

4. At that time the jOabbaggiya Bhikkhus recited the Patimokkha abridged also when there was no danger.

They told this thing to the Blessed One.

' You ought not to recite the Patimokkha abridged, O Bhikkhus, if there is no danger. He who does, commits a dukka/a offence. I allow you, O Bhikkhus, in the case of danger only to recite the Patimokkha abridged. The cases of danger are the following : danger from kings, from robbers, from fire, from water, from human beings, from non-human beings, from beasts of prey, from creeping things, danger of life, danger against chastity. I ordain, O Bhikkhus, the recitation in such cases of danger

262 MAHAVAGGA. II, 15, 5.

of the Patimokkha abridged ; if there is no danger, in its full extent/

5. At that time the A^abbaggiya Bhikkhus preached the Dhamma before the Sa^gha without being called upon (by the Thera).

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, preach the Dhamma before the Sa^gha without being called upon. He who does, commits a dukka/a offence. I prescribe,

0 Bhikkhus, that the Thera is either to preach the Dhamma himself or to call upon another (Bhikkhu to do so)/

6. At that time the A^abbaggiya Bhikkhus put questions about the Vinaya before the Sa^gha without being appointed thereto.

They told this thing to the Blessed One.

* Let no one, O Bhikkhus, put questions about the Vinaya before the Sa^gha without being ap- pointed thereto. He who so questions, commits a dukka^a offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Sawgha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way : One may either appoint himself, or one may appoint another person.

He who so questions, commits a dukka^a offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Sawgha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way : One may either appoint himself, or one may appoint another person.

7. 'And how is (a Bhikkhu) to appoint himself? Let a learned, competent Bhikkhu proclaim the fol- lowing $atti before the Sa^gha : " Let the Sawgha, reverend Sirs, hear me. If the Sawgha is ready,

1 will question N. N. about the Vinaya." Thus one may appoint himself. And how is (a Bhikkhu) to appoint another person ? Let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha : " Let the Sa^gha, &c. If the Sa^gha is

II, 15, II. UPOSATHA CEREMONY, AND PATIMOKKHA. 263

ready, let N. N. question N. N. about the Vinaya." Thus one may appoint another person/

8. At that time appointed, clever Bhikkhus put questions about the Vinaya before the Sa^gha. The iT^abbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threat- ened them with blows.

They told this thing to the Blessed One.

' I prescribe you, O Bhikkhus, that even he who has been appointed shall (not) put questions about the Vinaya before the Sa^gha (without) having looked at the assembly and weighed (with the mind each) person (present)/

9, 10. At that time the AT^abbaggiya Bhikkhus answered questions about the Vinaya before the Sa^gha without being appointed thereto.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, answer questions about the Vinaya before the Sa^gha without being ap- pointed thereto. He who does, commits a dukka/a offence. I prescribe, O Bhikkhus, that questions about the Vinaya are to be answered before the Sa^gha (only) by an appointed (Bhikkhu). And (this Bhikkhu) is to be appointed \ &c/

11. At that time appointed, clever Bhikkhus answered questions about the Vinaya before the Sa^gha. The i^abbaggiya Bhikkhus 2, &c.

1 See §§ 6, 7. Read: ' . . . I will answer the questions of N. N. about the Vinaya/ And, ' ... let N. N. answer the questions of N. N. about the Vinaya/

2 See § 8. Read : ' . . . shall (not) answer questions about the Vinaya . . /

264 mahAvagga. II, 16, 1.

16.

1. At that time the A^abbaggiya Bhikkhus reproved for an offence a Bhikkhu who had not given them leave.

They told this thing to the Blessed One.

' No Bhikkhu, O Bhikkhus, who has not given leave, may be reproved for an offence. He who reproves (such a Bhikkhu), commits a dukka/a offence. I prescribe, O Bhikkhus, that you reprove (Bhikkhus) for an offence (only) after having asked for leave (by saying), " Give me leave, reverend brother, I wish to speak to you." '

2. At that time clever Bhikkhus reproved the jOabbaggiya Bhikkhus for an offence after having asked for leave. The Af^abbaggiya Bhikkhus con- ceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

At that time clever Bhikkhus reproved the jOabbaggiya Bhikkhus for an offence after having asked for leave. The Af^abbaggiya Bhikkhus con- ceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you are (not) to reprove (a Bhikkhu) for an offence, even if he has given leave, (without) having weighed (with your mind) the person (concerned).'

3. At that time the iOabbaggiya Bhikkhus, who thought : ' Otherwise clever Bhikkhus might ask us for leave (and reprove us for an offence)/ themselves asked beforehand pure Bhikkhus who had com- mitted no offence, for leave without object and reason.

They told this thing to the Blessed One.

* Let no pure Bhikkhus, O Bhikkhus, who have committed no offence, be asked for leave without object and reason. He who does, commits a duk- ka^a offence. I prescribe, O Bhikkhus, that you

II, i6, 6. UPOSATHA CEREMONY, AND PATIMOKKHA. 265

are (not) to ask for leave (without) having weighed (with your mind) the person (concerned)/

4. At that time the A^abbaggiya Bhikkhus per- formed an unlawful official act before the Sa#?gha.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, perform unlawful acts before the Sa^gha. He who does, commits a duk- ka/a offence/

They performed an unlawful act nevertheless.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you should protest, if an unlawful act is being performed/

5. At that time clever Bhikkhus protested at an unlawful act being performed by the A^abbaggiya Bhikkhus. The ATzabbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (those Bhikkhus) with blows.

They told this thing to the Blessed One.

' I allow you, O Bhikkhus, to express your opinion only (instead of protesting formally)/

They expressed their opinion in the presence of the said (Bhikkhus). The Af/£abbaggiya Bhikkhus conceived anger, conceived discontent, and threat- ened (them) with blows.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that four or five persons may protest, that two or three may express their opinion, and that one person may determine (in his mind) : " I do not think this right/' r

6. At that time the A^abbaggiya Bhikkhus, when reciting the Patimokkha before the Sa^gha, inten- tionally recited it so that it could not be heard.

They told this thing to the Blessed One.

' Let not him who is to recite the Patimokkha,

266 MAHAVAGGA. II, 16, 7.

O Bhikkhus, intentionally recite it so that it cannot be heard. He who does, commits a dukka/a offence/

7. At that time the reverend Udiyi, who had a crow's voice, had the duty to recite the Pati- mokkha before the Sa^gha. Now the reverend Udayi thought : * It has been prescribed by the Blessed One that he who is to recite the Pati- mokkha, ought to recite it so that it may be heard ; but I have a crow's voice. Well, how am I to act ?'

Now the reverend Udayi thought : * It has been prescribed by the Blessed One that he who is to recite the Pati- mokkha, ought to recite it so that it may be heard ; but I have a crow's voice. Well, how am I to act ?'

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that he who is to recite the Patimokkha may endeavour to make it audible. If he endeavours (to do so), he is free from offence/

8. At that time Devadatta recited the Patimokkha before an assembly in which laymen were present.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, recite the Patimokkha before an assembly in which laymen are present. He who does, commits a dukka/a offence/

9. At that time the A^abbaggiya Bhikkhus re- cited the Patimokkha before the Sa/^gha without being called upon (by the Thera).

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, recite the Patimokkha before the Sa^gha without being called upon. He who does, commits a dukka^a offence. I prescribe, O Bhikkhus, that the Thera is master of the Pati- mokkha1/

End of the Bha^avara of the A^^atitthiyas2.

1 I.e. of reciting the Patimokkha himself or causing another Bhikkhu to do so.

2 I.e. Samaras belonging to other schools. See chap. 1.

11,17,3- UPOSATHA CEREMONY, AND PATIMOKKHA. 267

17.

i. Then the Blessed One, after having dwelt near Ra^agaha as long as he thought fit, went forth on his pilgrimage to Aodanavatthu. Going from place to place on his pilgrimage, he came to A^oda- navatthu. At that time there dwelt in a certain residence many Bhikkhus, the eldest of whom was an ignorant, unlearned person : he neither knew Uposatha, nor the Uposatha service, nor the Pati- mokkha, nor the recital of the Patimokkha.

2. Now those Bhikkhus thought: 'It has been prescribed by the Blessed One that the eldest Bhik- khu is master of the Patimokkha, and here the eldest of us is an ignorant, unlearned person : he neither knows Uposatha . . . nor the recital of the Pati- mokkha. Well, how are we to act ?'

They told this thing to the Blessed One.

* I prescribe, O Bhikkhus, that (in such a case) that Bhikkhu who is (most) learned and competent, is to be made master of the Patimokkha/

3. At that time there dwelt in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus : they neither knew Uposatha . . . nor the recital of the Patimokkha. They called upon the Thera : ' May it please the Thera, reverend Sir, to recite the Patimokkha/ He replied: 'I am not competent to do so/ They called upon the next eldest, &c. He also replied, &c. They called upon the third eldest, &c. In this manner they called upon (all Bhikkhus) down to the youngest one : ' May it please the reverend brother to recite the Patimokkha/ He also replied : ' I am not compe- tent, venerable Sirs, to do so/

268 MAHAVAGGA. II, 17, 4.

They told this thing to the Blessed One.

In this manner they called upon (all Bhikkhus) down to the youngest one : ' May it please the reverend brother to recite the Patimokkha/ He also replied : ' I am not compe- tent, venerable Sirs, to do so/

268 MAHAVAGGA. II, 17, 4.

They told this thing to the Blessed One.

4, 5. * When, O Bhikkhus, in a certain residence, &C.1; in that case, O Bhikkhus, these Bhikkhus are instantly to send one Bhikkhu to the neighbouring residence (of Bhikkhus): "Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent." '

6. Now the Bhikkhus thought : ' By whom is (this Bhikkhu) to be sent?'

They told this thing to the Blessed One.

' 1 prescribe, O Bhikkhus, that the Thera is to give order to a young Bhikkhu/

The young Bhikkhus, having received that order from the Thera, did not go.

They told this thing to the Blessed One.

' Let no one who has been ordered by the Thera forbear to go, unless he be sick. He who does not go, commits a dukka/a offence/

18.

1. Then the Blessed One, after having dwelt at A'bdanavatthu as long as he thought fit, went back again to Ra^agaha. At that time the people asked the Bhikkhus who went about for alms: 'What day of the half month is this, reverend Sirs ?' The Bhik- khus replied : ' We do not know, friends/ The people were annoyed, murmured, and became angry: 'Those Sakyaputtiya Samaras do not even know how to count (the days of) the half month ; what good things else will they know?'

1 Here follows an exact repetition of the story told in § 3, which is given here, of course, in the present tense.

II, 19. UPOSATHA CEREMONY, AND PATIMOKKHA. 269

They told this thing to the Blessed One. * I prescribe, O Bhikkhus, that you learn how to count (the days of) the half month/

2. Now the Bhikkhus thought: 'Who ought to learn to count (the days of) the half month ?'

They told this thing to the Blessed One. ' I prescribe, O Bhikkhus, that you learn all of you to count (the days of) the half month/

3. At that time the people asked the Bhikkhus who went about for alms : 'How many Bhikkhus are there, reverend Sirs?' The Bhikkhus replied: ' We do not know, friends/ The people were annoyed, murmured, and became angry : ' Those Sakyaputtiya Samaras do not even know each other ; what good things else will they know ?'

They told this thing to the Blessed One. ' I prescribe, O Bhikkhus, that you count the Bhikkhus/

4. Now the Bhikkhus thought : ' At what time ought we to count the Bhikkhus?'

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you count (the Bhikkhus) on the day of Uposatha, either by way of (counting the single) troops (of which the as- sembly is composed)1, or that you take (each of you) a ticket (and count those tickets)/

19.

At that time Bhikkhus who did not know that it was Uposatha day, went for alms to a distant village.

1 This appears to be the meaning of gawamaggena ga^etuw ; Buddhaghosa has no note on this passage.

2 70 MAHAVAGGA. II, 20, i.

They came back when the Patimokkha was being recited, or when it just had been recited.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you proclaim: " To- day is Uposatha." '

Now the Bhikkhus thought: 'Who is to pro- claim so?'

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that the Thera is to proclaim (the day of Uposatha) in due time/

At that time a certain Thera did not think of it in due time.

They told this thing to the Blessed One.

* I allow you, O Bhikkhus, to proclaim it also at meal time.'

(The Thera) did not think of it at meal time either.

They told this thing to the Blessed One.

' I allow, O Bhikkhus, to proclaim it whenever (the Thera) thinks of it/

20.

i. At that time the Uposatha hall in a certain residence was full of sweepings. The Bhikkhus who arrived there were annoyed, murmured, and became angry: 'How can the Bhikkhus neglect to sweep the Uposatha hall?'

They told this thing to the Blessed One.

* I prescribe, O Bhikkhus, that you sweep the Uposatha hall/

2. Now the Bhikkhus thought: 'Well, who is to sweep the Uposatha hall?'

They told this thing to the Blessed One.

II, 20, 5- UPOSATHA CEREMONY, AND PATIMOKKHA. 2jl

' I prescribe, O Bhikkhus, that the Thera is to order a young Bhikkhu (to sweep the Uposatha hall)/

The young Bhikkhus, having received that order from the Thera, did not sweep it.

They told this thing to the Blessed One.

' He who has been ordered by the Thera, ought not to forbear to sweep it, unless he be sick. He who does not sweep it, commits a dukka/a offence/

3. At that time there were no seats prepared in the Uposatha hall. The Bhikkhus sat down on the ground. Their bodies and their robes became full of dust.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you prepare seats in the Uposatha hall/

Now the Bhikkhus thought, &c. (see § 2).

'He who does not prepare (seats), commits a duk- ka/a offence/

4. At that time there was no lamp in the Upo- satha hall. The Bhikkhus in the darkness trod upon (each other s) bodies and robes.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you light a lamp in the Uposatha hall/

Now the Bhikkhus thought, &c. (see § 2).

' He who does not light (the lamp), commits a dukka/a offence/

5. At that time the resident Bhikkhus in a certain residence did not provide drink (i.e. water), nor did they provide food. The incoming Bhikkhus were annoyed, murmured, and became angry: 'How can the resident Bhikkhus neglect to provide for drink and to provide for food ?'

272 MAHAVAGGA. II, 21, 1.

' I prescribe, O Bhikkhus, that you provide drink and food/

Now the Bhikkhus thought, &c. (see § 2).

' He who does not provide for it, commits a duk- ka/a offence/

21.

1. At that time many ignorant, unlearned Bhik- khus who travelled to the (four) quarters (of the world) did not ask leave of their i/^ariyas and upa^Myas (when going away).

They told this thing to the Blessed One.

' In case, O Bhikkhus, there are many ignorant, unlearned Bhikkhus who travel to the (four) quarters without asking leave of their a^ariyas and upa^- ^Myas ; such Bhikkhus ought to be asked by their diariyas and upa^^ayas: " Where will you go ? with whom will you go?" If those ignorant, unlearned Bhikkhus name other ignorant, unlearned Bhikkhus, their a/^ariyas and upa^Myas ought not to allow them (to go) ; if they allow them, they commit a dukka/a offence. If those ignorant, un- learned Bhikkhus go without the permission of their a/£ariyas and upa^^ayas, they commit a duk- ka/a offence.

2. * Incase, O Bhikkhus, there dwell in a certain residence many ignorant, unlearned Bhikkhus who neither know Uposatha, nor the Uposatha service, nor the Patimokkha, nor the recital of the Pati- mokkha : now there arrives (at that place) another Bhikkhu who is erudite, who has studied the agamas (i. e. the collections of Suttas), who knows

II, 21, 3- UPOSATHA CEREMONY, AND PATIMOKKHA. 273

the Dhamma, the Vinaya, the matika1, who is wise, learned, intelligent, modest, conscientious2, anxious for training ; let those Bhikkhus, O Bhik- khus, kindly receive that Bhikkhu, let them show attention to him, exchange (friendly) words with him, provide him with powder, clay3, a tooth-cleanser, and water to rinse his mouth with. If they do not receive him kindly, or show no attention to him, or do not exchange (friendly) words with him, or do not provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with, they commit a dukka/a offence.

3. ' In case, O Bhikkhus, there dwell in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus who neither know Uposatha . . . nor the recital of the Patimokkha ; let those Bhikkhus, O Bhikkhus, instantly send one Bhikkhu to the neighbouring residence (of Bhikkhus, saying), " Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent." If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the Patimokkha or the recital of the Patimokkha.

If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the Patimokkha or the recital of the Patimokkha.

1 Enumerations of terms indicating the different cases that come under a Vinaya rule or a dogmatical proposition are called matika ; for instance, in discussing the first para^ika rule the Vibhanga gives the following matikapadani : tisso itthiyo manussitthi ama- nussitthi tira/££Mnagatitthi, tayo ubhatovya^anaka manussubha- tovyawg-anako amanussubh. tira/££Mnagatubh., &c. Most of the works belonging to the Abhidhamma Pi/aka are based on and opened by such matika lists.

2 Or * scrupulous/ in good sense.

3 See I, 25, 12, with our note.

[13] T

274 MAHAVAGGA. II, 21, 4.

If they do not go, they commit a dukka/a offence.

4. ' In case, O Bhikkhus, many ignorant, un- learned Bhikkhus keep vassa1 in a certain resi- dence who neither know, &c.2 If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days' time (saying), " Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent." If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought not to keep vassa in that resi- dence. If they do, they commit a dukka/a offence/

22.

1. Then the Blessed One thus addressed the Bhikkhus : ' Assemble, O Bhikkhus, the Sa^gha will hold Uposatha/ When he had spoken thus, a certain Bhikkhu said to the Blessed One : ' There is a sick Bhikkhu, Lord, who is not present/

* I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his parisuddhi 3. And let it be declared, O Bhikkhus, in this way : Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say : " I declare my parisuddhi, take my parisuddhi, proclaim my parisuddhi (before the fraternity)." Whether he

1 See III, 1 seq. 2 See § 3.

3 Parisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Patimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter.

II, 22, 3- UPOSATHA CEREMONY, AND PATIMOKKHA. 275

express this by gesture (lit. by his body), or by word, or by gesture and word, the parisuddhi has been declared. If he does not express this by ges- ture, &c, the parisuddhi has not been declared.

II, 22, 3- UPOSATHA CEREMONY, AND PATIMOKKHA. 275

express this by gesture (lit. by his body), or by word, or by gesture and word, the parisuddhi has been declared. If he does not express this by ges- ture, &c, the parisuddhi has not been declared.

2. ' If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think : " If we move this sick person from his place, the sickness will increase, or he will die," let them not move the sick, O Bhik- khus, from his place ; let the Sa^gha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukka/a offence.

3. ' If he who has been charged with the pari- suddhi, O Bhikkhus, leaves the place at once1, after the parisuddhi has been entrusted (to him), the pctrisuddhi ought to be declared to another. If he who has been charged with the parisuddhi, O Bhikkhus, after the parisuddhi has been en- trusted to him, returns to the world 2 at once 1 ; or dies; or; admits that he is a sama^era; or that he has abandoned the precepts3; or that he has become

1 Literally, on the spot, i. e. without setting out on his way to the assembly.

2 We have no doubt that this is the correct translation of vib- bhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkhaw pa£>£akkhati(he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order.

3 The precepts are abandoned (sikkha pa£/£akkhata hoti) by declaring that one abandons the Buddha, or the Dhamma, or the

T 2

2 76 MAHAVAGGA. II, 22, 4.

guilty of an extreme offence1; or that he is mad; or that his mind is unhinged ; or that he suffers (bodily) pain ; or that expulsion has been pro- nounced against him for his refusal to see an offence (committed by himself) ; or to atone for such an offence ; or to renounce a false doctrine ; or that he is a eunuch ; or that he has furtively attached him- self (to the Sa^gha) ; or that he is gone over to the Titthiyas ; or that he is an animal2; or that he is guilty of matricide; or that he is guilty of parricide ; or that he has murdered an Arahat ; or that he has violated a Bhikkhunt ; or that he has caused a schism among the Sa^gha ; or that he has shed (a Buddha's) blood ; or that he is a hermaphro- dite : (in these cases) the parisuddhi ought to be entrusted to another one.

4. ' If he who has been charged with the pari- suddhi, O Bhikkhus, after the parisuddhi has been entrusted to him, and whilst he is on his way (to the assembly), leaves the place, or returns to the world, or dies, or admits that he is a sama^era, &c, or admits that he is a hermaphrodite, the pari- suddhi has not been conveyed (to the Sa^gha). If he who has been charged with the parisuddhi, O Bhikkhus, after the parisuddhi has been en- trusted to him, having arrived with the fraternity, leaves the place, or dies, &c, the parisuddhi has

Saztfgha, or the Vinaya, &c. By such a declaration a Bhikkhu who wishes to return to a layman's life, or to go over to a Titthiya sect, gives up his character as a member of the Buddhist fraternity. The rules about the sikkhapa/££akkhana are given in the Vibhahga, in the explanation of the first para^ika rule (chap. 8, § 2).

1 Most probably antimavatthu refers to the para^ika offences which require excommunication.

2 See the story given in I, 63.

II, 23. UPOSATHA CEREMONY, AND PATIMOKKHA. 277

been conveyed. If he who has been charged with the p&risuddhi, O Bhikkhus, after the parisuddhi has been entrusted to him, though he reaches the assembly, does not proclaim (the parisuddhi he is charged with) because he falls asleep, or by careless- ness, or because he attains (meditation), the pari- suddhi has been conveyed, and there is no offence on the part of him who has been charged with the parisuddhi. If he who has been charged, &c, intentionally omits to proclaim (the parisuddhi), the parisuddhi has been conveyed, but he who has been charged with the parisuddhi is guilty of a dukka/a offence/

23.

Then the Blessed One thus addressed the Bhik- khus : ' Assemble, O Bhikkhus, the Sa^gha will per- form an (official) act/ When he had spoken thus, a certain Bhikkhu said to the Blessed One : ' There is a sick Bhikkhu, Lord, who is not present/

' I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his consent (to the act to be performed), &c. 1 I prescribe, O Bhikkhus, that on the day of Uposatha he who declares his pari- suddhi is to declare his consent (to official acts to be performed eventually) also, for (both declarations) are required for the Sa^gha (and for the validity of its acts).

1 The rules given here regarding the Lancia (declaration of con- sent of an absentee) that is required for the performance of official acts are word for word the same as those set out in chap. 22. 1-4, regarding the parisuddhi required at the Uposatha service.

278 MAHAVAGGA. II, 24, 1.

24.

1. At that time relations of a certain Bhikkhu seized him on the day of Uposatha.

They told this thing to the Blessed One.

' In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by relations of his, let the Bhikkhus say to those relations : " Pray, friends, let this Bhikkhu free for a moment until this Bhikkhu has held Uposatha."

They told this thing to the Blessed One.

2. ' If they succeed in this way, well and good. If they do not succeed, let the Bhikkhus say to those relations : " Pray, friends, stand apart for a moment, until this Bhikkhu has declared his pari- suddhi." If they succeed, well and good. If they do not succeed, let the Bhikkhus say to those rela- tions : " Pray, friends, take this Bhikkhu for a mo- ment outside the boundary, until the Sa^gha has held Uposatha." If they succeed, well and good. If they do not succeed, in no case is Uposatha to be held by an assembly that is incomplete. Should it be so held, (each Bhikkhu in the assembly) is guilty of a dukka^a offence.

3. * In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by kings, by robbers, by rascals, by hostile Bhikkhus, &C.1'

25.

1. Then the Blessed One thus addressed the Bhikkhus : ' Assemble, O Bhikkhus, the Sa^gha

1 See §§ 1, 2.

II, 25, 4- UPOSATHA CEREMONY, AND PATIMOKKHA. 2 79

has duties (official acts) to perform/ When he had spoken thus, a certain Bhikkhu said to the Blessed One: 'There is a mad Bhikkhu, Lord, called Gagga, who is not present/ ' There are, O Bhikkhus, two sorts of madmen : There is one mad Bhikkhu who now remembers the Uposatha, now does not re- member it, who now remembers official acts (of the Order), now does not remember them, (and) there is (another mad Bhikkhu) who does not remember them; one who now goes to Uposatha, now does not go, who now goes to official acts, now does not go, (and another) who does not go.

2. ' Now, O Bhikkhus, that madman that now remembers, &c, that now goes to, &c, to such a madman I prescribe that you grant ummattaka- sammuti (i. e. the madman's leave).

3. 'And you ought, O Bhikkhus, to grant it in this way : Let a learned, competent Bhikkhu pro- claim the following /zatti before the Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. Gagga, a mad Bhikkhu, now remembers the Uposatha, now does not remember, &c, now goes to, &c. ; if the Sawgha is ready, let the Sawgha grant ummattakasam- muti to the mad Bhikkhu Gagga : let the Bhikkhu Gagga remember or not remember Uposatha, re- member or not remember official acts (of the Order), let him go to Uposatha or not go, let him go to official acts or not go : (in every case) it may be free to the Sa^gha to hold Uposatha and to perform official acts with Gagga as well as without Gagga. This is the /zatti.

4. ' " Let the Sa^gha, &c. Gagga, a mad Bhikkhu, &c. ; the Sawgha grants, &c. Thus I understand." '

280 MAHAVAGGA. II, 26, 1.

26.

This is the /zatti.

4. ' " Let the Sa^gha, &c. Gagga, a mad Bhikkhu, &c. ; the Sawgha grants, &c. Thus I understand." '

280 MAHAVAGGA. II, 26, 1.

26.

1. At that time four Bhikkhus dwelt in a certain residence (of Bhikkhus) on the day of Uposatha. Now these Bhikkhus thought : ' The Blessed One has prescribed the holding of Uposatha, and we are (only) four persons1. Well, how are we to hold Uposatha?'

They told this thing to the Blessed One. ' I prescribe, O Bhikkhus, that four (Bhikkhus) may recite the PcLtimokkha/

2. At that time three Bhikkhus dwelt in a certain residence (of Bhikkhus) at the day of Uposatha. Now these Bhikkhus thought : ' The Blessed One has prescribed to four (Bhikkhus) the reciting of the Patimokkha, and we are (only) three persons/ &c.

' I prescribe, O Bhikkhus, that three Bhikkhus may hold parisuddhi-uposatha2-

3. 'And it ought to be held in this way: Let a learned, competent Bhikkhu proclaim the following $atti before those Bhikkhus : " Let the reverend brethren hear me. To-day is Uposatha, the fifteenth (day of the half month). If the reverend brethren are ready, let us hold parisuddhi-uposatha with each other." Let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus : "I am pure, friends, understand that I am pure, &c.3"

4. 'Let (each) younger Bhikkhu (in his turn) adjust

1 The quorum for several official acts of the Order was five or more Bhikkhus; see IX, 4.

2 Uposatha by mutual declaration of purity from the offences specified in the Patimokkha ; see § 3 seq.

3 The same phrase is repeated twice more.

II, 26, 10. UPOSATHA CEREMONY, AND PATIMOKKHA. 28 I

his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus : " I am pure, reverend Sirs, &c." '

5. At that time two Bhikkhus dwelt in a certain residence on the day of Uposatha. Now these Bhik- khus thought : ' The Blessed One has prescribed to four (Bhikkhus) the reciting of the Patimokkha, to three (Bhikkhus) the holding of parisuddhi-upo- satha, and we are (only) two persons/ &c.

' I prescribe, O Bhikkhus, that two persons may hold parisuddhi-uposatha/

6, 7. * And it ought to be held in this way : Let the senior Bhikkhu, &C.1'

8. At that time there dwelt a single Bhikkhu in a certain residence on the day of Uposatha. Now this Bhikkhu thought, &c.

9. * In case there dwell, O Bhikkhus, in a certain residence on the day of Uposatha a single Bhikkhu; let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus used to frequent, the refectory, or hall, or place at the foot of a tree ; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Uposatha with them ; if they do not come, let him fix his mind upon the thought: " To-day is my Upo- satha." If he does not fix his mind upon this thought, he commits a dukka/a offence.

If other Bhikkhus come, let him hold Uposatha with them ; if they do not come, let him fix his mind upon the thought: " To-day is my Upo- satha." If he does not fix his mind upon this thought, he commits a dukka/a offence.

10. 'Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the pari- suddhi2 of one (to their assembly), and recite the

1 See §§ 3, 4. The watti prescribed in the preceding case does not apply to this case.

2 See chap. 22.

252 MAHAVAGGA. II, 27, I.

Patimokkha by three. If they do, they commit a dukka/a offence.

1 Now, O Bhikkhus, where three Bhikkhus dwell (together), they must not convey the parisuddhi of one (to their assembly), and hold parisuddhi- uposatha by two. If they do, they commit a dukka/a offence.

* Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the parisuddhi of the other one, and fix (only) his thoughts (upon the Upo- satha). If he does, he commits a dukka/a offence/

27.

1. At that time a certain Bhikkhu was guilty of an offence on the day of Uposatha. Now this Bhik- khu thought : ' The Blessed One has prescribed : " Uposatha is not to be held by a Bhikkhu who is guilty of an offence1 " Now I am guilty of an offence. What am I to do?'

They told this thing to the Blessed One.

' In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Uposatha ; let that Bhik- khu, O Bhikkhus, go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say : " I have committed, friend, such and such an offence ; I con- fess that offence.'' Let the other say: " Do you see it?" " Yes, I see it." " Refrain from it in future."

2. ' In case, O Bhikkhus, there be a Bhikkhu on the day of Uposatha who feels doubt with regard

1 See ^Tullavagga IX, 2.

II, 27, 4- UPOSATHA CEREMONY, AND PATIMOKKHA. 283

to an offence ; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &c. (§ i), and say: " I feel doubt, friend, with regard to such and such an offence. When I shall feel no doubt, then I will atone for that offence." Having spoken thus, let him hold Uposatha and hear the Patimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause/

3. At that time the jOabbaggiya Bhikkhus con- fessed in common an offence (shared by them all).

They told this thing to the Blessed One.

' You ought not, O Bhikkhus, to confess an offence in common. He who does so, commits a dukka^a offence.'

At that time the A^abbaggiya Bhikkhus accepted the common confession of an offence (shared by several Bhikkhus).

They told this thing to the Blessed One.

* You ought not, O Bhikkhus, to accept the com- mon confession of an offence. He who does so, commits a dukka/a offence/

They told this thing to the Blessed One.

* You ought not, O Bhikkhus, to accept the com- mon confession of an offence. He who does so, commits a dukka/a offence/

4. At that time a certain Bhikkhu remembered an offence, while Patimokkha was being recited. Now this Bhikkhu thought : ' The Blessed One has prescribed : " Uposatha is not to be held by (a Bhikkhu) who is guilty of an offence." Now I am guilty of an offence. What am I to do?'

They told this thing to the Blessed One.

1 In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Patimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu : " I have committed such and such an offence, friend ; when I have arisen from this (assembly), I will atone for that offence/' Having spoken thus, &c. (§ 2).

284 MAHAVAGGA. II, 27, 5.

5. 'In case, O Bhikkhus, there be a Bhikkhu who feels doubt with regard to an offence, while Patimokkha is being recited, &c. (§§ 2, 4)/

6. At that time the whole Sawgha in a certain residence was guilty of a common offence on the day of Uposatha. Now these Bhikkhus thought : ' The Blessed One has prescribed that offences (shared by many Bhikkhus) are not to be confessed in common, and that the common confession of such offences is not to be accepted. Now this whole Sa^gha is guilty of a common offence. What are we to do ?'

They told this thing to the Blessed One.

* In case, O Bhikkhus, the whole Sa^gha in a certain residence is guilty of a common offence on the day of Uposatha ; let those Bhikkhus, O Bhik- khus, send instantly one Bhikkhu to the neigh- bouring residence of Bhikkhus (saying), " Go, friend, and come back when you have atoned for that offence (for yourself) ; we will (then) atone for the offence before you/'

7. 'If they succeed in this way, well and good. If they do not succeed, let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha : " Let the Sa/^gha, reverend Sirs, hear me. This whole Sa^gha is guilty of a common offence. When it shall see another pure, guiltless Bhikkhu, it will atone for the offence before him." (One of the Bhikkhus) having spoken thus, let them hold Uposatha and recite the Patimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.

8. ' In case, O Bhikkhus, the whole Sa^gha in a certain residence feels doubt with regard to a

II, 27,12. UPOSATHA CEREMONY, AND PATIMOKKHA. 285

common offence on the day of Uposatha; (in this case) let a learned, competent Bhikkhu proclaim the following #atti before the Sa^gha: " Let the Sa^gha, reverend Sirs, hear me. This whole Sa^gha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence." (One of the Bhikkhus) having spoken thus, &c.

This whole Sa^gha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence." (One of the Bhikkhus) having spoken thus, &c.

9. ' In case, O Bhikkhus, in a certain residence the Sa^gha that has entered (there) upon vassa is guilty of a common offence. Those Bhikkhus, O Bhikkhus, are instantly, &c. (§§ 6, 7). If they do not succeed, let them send away one Bhikkhu for seven days' time : " Go, friend, and come back when you have atoned for that offence (for yourself) ; we will (then) atone for the offence before you/' 9

10. At that time the whole Sa^gha in a certain residence was guilty of a common offence, and did not know the name nor the class to which that offence belonged. Now there arrived (at that place) another Bhikkhu, &c. (see chap. 21. 2), anxious for training. To that Bhikkhu one of the Bhikkhus went, and having gone to him, he said to him : 'He who does such and such a thing, friend, what sort of offence does he commit ?'

11. He replied: 'He who does such and such a thing, friend, commits such and such an offence. If you have committed such an offence, friend, atone for that offence/ The other replied : ' Not I myself alone, friend, am guilty of that offence ; this whole Sawgha is guilty of that offence/ He said : ' What is it to you, friend, whether another is guilty or guilt- less? Come, friend, atone for your own offence/

12. Now this Bhikkhu, after having atoned for

286 MAHAVAGGA. II, 27, 13.

that offence by the advice of that Bhikkhu, went to those Bhikkhus (to his brethren who shared in the same offence) ; having gone to them, he said to those Bhikkhus: ' He who does such and such a thing, friends, commits such and such an offence. As you have committed such an offence, friends, atone for that offence/ Now those Bhikkhus refused to atone for that offence by that Bhikkhu's advice.

They told this thing to the Blessed One.

13, 14. ' In case, O Bhikkhus, the whole Sa^gha in a certain residence is guilty of a common offence, &c. (§§ 10, 11)—

15. 'If this Bhikkhu, O Bhikkhus, after having atoned for that offence by the advice of that Bhikkhu, goes to those Bhikkhus, and having gone to them, says to those Bhikkhus : " He who does, Sec." and if those Bhikkhus, O Bhikkhus, atone for that offence by that Bhikkhu's advice, well and good ; if they do not atone for it, that Bhikkhu, O Bhikkhus, need not say anything (further) to those Bhikkhus, if he does not like/

End of the Bhi/zavara on A"odanavatthu.

28.

1. At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhik- khus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and

11,28,4- UPOSATHA CEREMONY, AND PATIMOKKHA. 287

They did not know that there were other resident Bhik- khus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and

11,28,4- UPOSATHA CEREMONY, AND PATIMOKKHA. 287

recited the Patimokkha. While they were reciting the Patimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived.

They told this thing to the Blessed One.

2. ' In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ i); while they are reciting the Patimokkha, other resi- dent Bhikkhus, a greater number, arrive ; let those Bhikkhus, O Bhikkhus, recite the Patimokkha again ; they who have recited it, are free from guilt.

3. ' In case, O Bhikkhus, there assemble, &c. ; while they are reciting the Patimokkha, other resi- dent Bhikkhus, exactly the same number (as the first ones), arrive ; in that case (the part of the P&timokkha) that has been recited, has been cor- rectly recited ; let those (who have arrived late), hear the rest ; they who have recited it, are free from guilt.

' In case, O Bhikkhus, there assemble, &c. ; while they are reciting the Patimokkha, other resident Bhikkhus, a smaller number, arrive, &C.1

4. ' In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the Pati- mokkha, other resident Bhikkhus, &c.2

1 The decision given for the case of a smaller number of Bhik- khus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides.

2 The same three cases are distinguished here as in §§ 2, 3, accord- ing as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above ; in the decision of the second and third cases, instead of ' let those (who have arrived late) hear the rest/ read : Met those (who have arrived late) proclaim their parisuddhi in the presence (of the other brethren)/

288 MAHAVAGGA. II, 28, 5.

5. ' In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the Pati- mokkha, and the assembly has not yet risen, other resident Bhikkhus, &C.1

6. ' In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the Pati- mokkha, and a part of the assembly has risen, &C1

7. ' In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the Pati- mokkha, and the whole assembly has risen, &C.1'

End of the fifteen cases in which there is no offence.

29.

'In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resi- dent Bhikkhus, four or more ; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Upo- satha and recite the Patimokkha, &c.2'

End of the fifteen cases of the incompletely

assembled Bhikkhus who are conscious

of their incompleteness.

1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4.

2 Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of 'they who have recited it, are free from guilt/ read: 'they who have recited it, have committed a dukka/a offence/

11,32. UPOSATHA CEREMONY, AND PATIMOKKHA. 289

30.

' In case, O Bhikkhus, there assemble, &c. ; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Upo- satha and recite the Patimokkha, &C.1'

End of the fifteen cases of the Bhikkhus who feel doubt.

31.

'In case, O Bhikkhus, there assemble, &c. ; they know that there are other resident Bhikkhus absent. (Thinking) : " We are competent to hold Uposatha, we are not incompetent/' they abandon themselves to misbehaviour, hold Uposatha, and recite the Pati- mokkha, &C.1'

End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour.

32,

' In case, O Bhikkhus, there assemble, &c. ; they know that there are other resident Bhikkhus absent. They perish and become ruined 2, saying, " What are those people to us ?" and risking a schism

1 The decision of these fifteen cases is the same as in chap. 29.

2 I. e. they destroy their own welfare by their wickedness.

[13] U

29O MAHAVAGGA. 11,33.

(among the fraternity), they hold Uposatha and recite the Patimokkha, &C.1'

End of the fifteen cases of the Bhikkhus risking a schism.

End of the seventy-five2 cases.

33.

* In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resi- dent Bhikkhus, four or more ; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resi- dent Bhikkhus who are about to enter, &c, who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c, have entered within the boundary/

Thus3 a hundred and seventy-five systems of triads are produced which refer to resident and resident

1 The decisions as in chap. 29; only read instead of 'dukka/a offence/ 'thulla££aya offence7 (grave sin).

2 Five times fifteen cases, in chaps. 28-32.

3 Remarks like this, which indicate the rules for supplying abbre- viated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads ; all of these triads contain the words : ' They know that there are other resident Bhikkhus absent/ By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads.

33, we obtain a hundred and seventy-five triads.

II, 34. 2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29 1

Bhikkhus1. (Then follow the same cases with re- gard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhik- khus. By putting these words (successively) into the peyyala2, seven hundred triads are produced.

34.

1. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth 3 ; if the number of the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate them- selves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommo- date themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus.

2. ' In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhik- khus as the fourteenth ; if, &c. (§ i).

1 I. e. the assembled Bhikkhus as well as the incoming reside in the same avasa.

2 'Peyyala7 is identical in meaning and, we believe, etymolo- gically with 'pariyaya.' See Childers s. v. ; H. O.'s remarks in Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pali Miscellany, p. 66.

3 Buddhaghosa: 'They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth/ It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i. e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. 1. 1.

U 2

292 MAHAVAGGA. II, 34, 3.

3. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the in- coming Bhikkhus as the fifteenth (of the preceding pakkha) ; if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their com- munion ; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their num- ber is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary.

If their num- ber is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary.

4. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhik- khus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhik- khus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their com- munion ; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).

5. ' In case, O Bhikkhus, the incoming Bhikkhus see the signs, the tokens, the marks, the character- istics of (the presence of) resident Bhikkhus, well prepared beds and chairs and mats and pillows, food and water well provided for, well swept cells ; seeing this, they begin to doubt : " Are there here any resident Bhikkhus or are there not?" —

6. * Being doubtful they do not search, having not searched they hold Uposatha: this is a dukka/a offence. Being doubtful they search, searching they

II, 34> io« UPOSATHA CEREMONY, AND PATIMOKKHA. 293

do not see them, not seeing them they hold Uposatha : (in this case) they are free from offence. Being doubt- ful they search, searching they see them, seeing them they hold Uposatha together : (in this case) they are free from offence. Being doubtful they search, search- ing they see them, seeing them they hold Uposatha apart: this is a dukka/a offence. Being doubtful they search, searching they see them, seeing them they perish and become ruined1, saying, "What are those people to us ?" and risking a schism, they hold Uposatha : this is a thulla^aya (grave) offence.

7. ' In case, O Bhikkhus, the incoming Bhikkhus hear the signs &c. of (the presence of) resident Bhikkhus, the sound of their footsteps when they are walking, the sound of their rehearsal (of the Dhamma), of their clearing the throat and sneezing; hearing this they begin to doubt, &c. (§§ 5, 6).

8. * In case, O Bhikkhus, the resident Bhikkhus see the signs &c. of (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, water sprinkled about ; seeing this they begin to doubt, &c.

9. * In case, O Bhikkhus, the resident Bhikkhus hear the signs &c. of (the presence of) incoming Bhikkhus, the sound of their footsteps when they are arriving, the sound of their shaking out their shoes, clearing the throat, and sneezing; hearing this, &c.

10. * In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different dis- trict ; they take them as belonging to the same dis- trict ; taking them as belonging to the same district

1 See chap. 32.

294 MAHAVAGGA. II, 34, n.

1 See chap. 32.

294 MAHAVAGGA. II, 34, n.

they do not ask; having not asked, they hold Upo- satha together : (in this case) they are free from offence. They ask ; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together : this is a duk- ka/a offence. They ask, &c. (as in the last case), they hold Uposatha apart : (in this case) they are free from offence.

11. ' In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to the same district. They take them as belonging to a different district ; taking them, &c. they do not ask ; having not asked, they hold Uposatha together: this is a dukka/a offence. They ask ; having asked, they go through the matter; having gone through the matter, they hold Uposatha apart : this is a dukka/a offence. They ask, &c. (as in the last case), they hold Uposatha together : (in this case) they are free from offence.

12. ' In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to a different dis- trict, &c. (see §10).

13. 'In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to the same dis- trict, &c. (see § 11)/

35.

1. ' You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which no Bhikkhus are, except with a Sa^gha1 or in a case of danger2. You ought not,

1 I.e. with a number of Bhikkhus sufficient for holding Uposatha.

2 See chap. 15. 4.

II, 36> i. UPOSATHA CEREMONY, AND PATIMOKKHA. 295

O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, &c. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence or non-residence1 in which no Bhikkhus are, except, &c.

2. ' You ought not, O Bhikkhus, to go on the day of Uposatha from a non-residence in which Bhikkhus are, to a residence, &c, to a non-residence, &c, to a residence or non-residence in which no Bhikkhus are, except, &c.

3. * You ought not, O Bhikkhus, to go on the day of Uposatha from a residence or non-residence in which Bhikkhus are, to a residence, &c, to a non- residence, &c, to a residence or non-residence in which no Bhikkhus are, except, &c.

4. ' You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhik- khus belong to a different district, except, &c. 2

5. * You may go, O Bhikkhus, on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhik- khus belong to the same district, and if you know : " I can attain that place to-day." You may, &c. 2 '

36.

1. ' Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a Bhikkhunf. He who does, commits a dukka/a

1 Probably this means a place the quality of which, whether residence or non-residence, is doubtful.

2 Nine cases are distinguished here quite as in §§ 1-3.

296 MAHAVAGGA. II, 36, 2.

offence. Let no one, O Bhikkhus, recite the P&ti- mokkha in a seated assembly (of Bhikkhus) before a sikkhamana1, a sima^era, a sama/zeri, one who has abandoned the precepts 2, one who is guilty of an extreme offence2. He who does, commits a dukka/a offence.

2. ' Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to see an offence (com- mitted by himself), before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refusal to renounce a false doctrine. He who does, is to be treated according to the law3.

3. ' Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Sawgha), &c. (see chap. 22.3), before a hermaphrodite. He who does, commits a duk- ka/a offence.

1 In the Bhikkhunikhandhaka (.Zullav. X, 1, 4) we are told that Buddha, when admitting women to the Order of mendicants, pre- scribed for them a probationary course of instruction, which should last two years, after which time they were to ask for the upasam- pad& ordination. During these two years the candidates were called sikkhamawds. Childers (Diet. s.v. sikkhati) has misunder- stood the Mahavawsa (p. 37), when he states that in the case of Asoka's daughter Sa/rcghamitta the training prescribed for the sik- kham^nas was absolved in a single day.

2 See the note on chap. 22. 3.

3 The law alluded to most probably is the 69th Pa^ittiya rule, which expressly treats only of the conduct towards Bhikkhus re- fusing to renounce false doctrines, but it may be extended by analogy also to the two other categories of Bhikkhus mentioned in our passage.

II, 3^ 4- UPOSATHA CEREMONY, AND PATIMOKKHA. 297

4. ' Let no one, O Bhikkhus, hold Uposatha by (accepting) the parisuddhi declaration1 of a pari- vdsika2, except if the assembly has not yet risen (at the time when the parisuddhi is declared). And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among the Sa^gha V

End of the third Bha/zavara in the Uposatha- khandhaka.

1 See chap. 22.

And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among the Sa^gha V

End of the third Bha/zavara in the Uposatha- khandhaka.

1 See chap. 22.

2 I.e. a Bhikkhu subject to the penal discipline of parivasa, the rules of which are discussed at length in the second and third books of the ^Tullavagga.

3 If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14).

298 MAHAVAGGA. Ill, 1, 1.

THIRD KHANDHAKA.

(residence during the rainy season, vassa.)

1. At that time the Blessed One dwelt at Ra^a- gaha, in the Ve/uvana, in the Kalandakanivapa 1. At that time the retreat during the rainy season had not yet been instituted by the Blessed One for the Bhikkhus. Thus the Bhikkhus went on their travels alike during winter, summer, and the rainy season.

2. People were annoyed, murmured, and became angry, saying, ' How can the Sakyaputtiya Samaras go on their travels alike during winter, summer, and the rainy season ? They crush the green herbs, they hurt vegetable life 2, they destroy the life of many small living things. Shall the ascetics who belong to Titthiya schools, whose doctrine is ill preached, retire during the rainy season and arrange places for themselves to live in3 ? shall the birds make their nests on the summits of the trees, and retire during

1 See the note on I, 22, 17. About the name of Kalandaka- nivapa (seeds of Kalandaka? feeding ground for squirrels?), see the story related in Beal, Romantic Legend, &c, p. 315, where this place is said to be the gift of a merchant named Kalandaka. A dif- ferent account is given by Spence Hardy, Manual, p. 194.

2 Literally, living creatures which have but one organ of sense ; that is, which have only the organ of feeling, viz. the outward form (kaya).

8 Sa/rakapayissanti = sawkappayissanti ? Buddhaghosa : appossukka-nibaddha-v&saw vasissanti.

Ill, 2, 2. RESIDENCE DURING THE RAINY SEASON. 299

the rainy season, and arrange themselves places to live in ; and yet the Sakyaputtiya Samaras go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life of many small things ?'

3. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry.

These Bhikkhus told this thing to the Blessed One.

In consequence of that and on this occasion the Blessed One, after having delivered a religious dis- course, thus addressed the Bhikkhus :

' I prescribe, O Bhikkhus, that you enter upon Vassa V

1. Now the Bhikkhus thought: 'When are we to enter upon Vassa ?'

They told this thing to the Blessed One. ' I prescribe, O Bhikkhus, that you enter upon Vassa in the rainy season/

2. Then the Bhikkhus thought : * How many periods are there for entering upon Vassa ?'

' I prescribe, O Bhikkhus, that you enter upon Vassa in the rainy season/

2. Then the Bhikkhus thought : * How many periods are there for entering upon Vassa ?'

They told this thing to the Blessed One.

' There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the

1 I. e. enter upon the retreat prescribed for the rainy season. Buddhaghosa : ' They are to look after their Vihara (if it is in a proper state), to provide food and water for themselves, to fulfil all due ceremonies, such as paying reverence to sacred shrines, &c, and to say loudly once, or twice, or thrice : ' I enter upon Vassa in this Vihara for these three months." Thus they are to enter upon Vassa/

300 MAHAVAGGA. Ill, 3, 1.

full moon of Asi/y^a (June-July) ; the later, a month after the full moon of Asa//£a 1. These, O Bhikkhus, are the two periods for entering upon Vassa.'

1 . At that time the AT^abbaggiya Bhikkhus, having entered upon Vassa, went on their travels during the period of Vassa. People were annoyed, mur- mured, and became angry (saying), ' How can the Sakyaputtiya Samaras go on their travels alike during winter, summer, and the rainy season, .... (&c, as in chap. 1. 2, down to:) and destroy the life of many small living things?'

2. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ' How can the Kkab- baggiya Bhikkhus, having entered upon Vassa, go on their travels during the period of Vassa ?'

These Bhikkhus told this thing to the Blessed One.

1 Very probably this double period stands in connection with the double period prescribed in the Brahmawas and Sutras for most of the Vedic festivals. Thus the sacrifice of the varu^apra- ghasas, with which the Brahmans began the rainy season, was to be held either on the full moon day of Asha^a or on the full moon day of the following month, -Srava/za, quite in accordance with the Buddhistical rules about the vassupanayika\ The Brahmawa texts begin the year with the full moon day of the (uttara) Phalguni; the Sutras mention, besides the Phalguni, another new-year's day, the ^Taitri paurwamasi, which falls one month later. It was in connection with this dislocation of the be- ginning of the year that the annual festivals could be postponed accordingly. See Weber, Die vedischen Nachrichten von den Naxatra, II, p. 329 seq.

Ill, 4, 3. RESIDENCE DURING THE RAINY SEASON. 3OI

In consequence of that and on this occasion the Blessed One, after having delivered a religious dis- course, thus addressed the Bhikkhus :

' Let no one, O Bhikkhus, who has entered upon Vassa, go on his travels before he has kept Vassa during the earlier or during the later three months. He who does so, commits a dukka/a offence/

1. At that time the A^abbaggiya Bhikkhus were not willing to enter upon Vassa.

He who does so, commits a dukka/a offence/

1. At that time the A^abbaggiya Bhikkhus were not willing to enter upon Vassa.

They told this thing to the Blessed One.

i Let no one, O Bhikkhus, forbear to enter upon Vassa. He who does not enter upon Vassa, com- mits a dukka^a offence/

2. At that time the .A^abbaggiya Bhikkhus, who were not willing to enter upon Vassa on the pre- scribed day, purposely left the district (where they were living).

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, purposely leave the dis- trict (where he is living), because he is not willing to enter upon Vassa on the prescribed day. He who does, commits a dukka^a offence/

3. At that time the Magadha king Seniya Bimbi- Sclra, who wished that the Vassa period might be postponed, sent a messenger to the Bhikkhus: 'What if their reverences were to enter upon Vassa on the next full moon day ? '

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that you obey kings/

302 MAHAVAGGA. Ill, 5, 1.

1. And the Blessed One, after having resided at Rd^agaha as long as he thought fit, went forth to Sclvatthi. Wandering from place to place he came to Savatthi. There, at Savatthi, the Blessed One dwelt in the ^etavana, the garden of Anathapi/zafika.

At that time an upasaka (lay devotee) named Udena, in the Kosala country, had a Vihara built for the Sa//2gha. He sent a messenger to the Bhikkhus (saying), ' Might their reverences come hither ; I desire to bestow gifts (on the Sawgha) and to hear the Dhamma and to see the Bhikkhus/

2. The Bhikkhus replied: 'The Blessed One has prescribed, friend, that no one who has entered upon Vassa, may go on a journey before he has kept Vassa during the earlier or during the later three months. Let the upasaka Udena wait so long as the Bhikkhus keep their Vassa residence; when they have finished Vassa, they will go. But if there is any urgent necessity, let him dedicate the Vihara in presence of the Bhikkhus who reside there/

3. The upasaka Udena was annoyed, murmured, and became angry (saying), ' How can their reve- rences, when I send for them, refuse to come ? I am a giver and a doer (of good works), and do service to the fraternity/ Some Bhikkhus heard the upa- saka Udena, who was annoyed, &c.

These Bhikkhus told the thing to the Blessed One.

4. In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus :

' 1 allow you, O Bhikkhus, to go (even during

Ill, 5, 6. RESIDENCE DURING THE RAINY SEASON. 303

These Bhikkhus told the thing to the Blessed One.

4. In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus :

' 1 allow you, O Bhikkhus, to go (even during

Ill, 5, 6. RESIDENCE DURING THE RAINY SEASON. 303

the rainy season), if the affair for which you go can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of the following seven classes : Bhikkhus, Bhik- khunis, sikkhamaln&s1, sama/zeras, sama/zeris, lay devotees, female lay devotees. I allow you, O Bhikkhus, to go, if the thing (you go for) can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of these seven classes. Within seven days you ought to return.

5. ' In case, O Bhikkhus, an upasaka has built a Vihara for the Sa^gha. If he sends a mes- senger to the Bhikkhus (saying), " Might their reverences come hither ; I desire to bestow gifts (on them) and to hear the Dhamma and to see the Bhikkhus," you ought to go, O Bhikkhus, if the affair for which you go can be accomplished in seven days, and if he sends for you, but not if he does not send for you. Within seven days you ought to return.

6. ' In case, O Bhikkhus, an upasaka has built for the Sawgha an a ddh^ yoga2, has built a storied house, has built an attic, has constructed a cave, a cell, a store-room, a refectory, a fire-room, a ware- house 3, a privy, a place to walk in, a house to walk in, a well, a well house, a ^antaghara4, a ^anta- ghara room5, a lotus-pond, a pavilion, a park, or

1 See the note on II, 36, 1.

2 See the note on I, 30, 4.

3 This translation of kappiyaku/i is merely conjectural; comp. kappiyabhumi VI, 33.

4 See the note on I, 25, 12.

5 See .ATullavagga V, 16, 1.

304 MAHAVAGGA. Ill, 5, 7.

has prepared the site for a park. If he sends a messenger to the Bhikkhus, .... (&c, as in § 5, down to the end of the section).

7. ' In case, O Bhikkhus, an upasaka has built for a number of Bhikkhus an aafo^ayoga .... (&c, as in § 6 to the end of the section), .... for one Bhikkhu a Vihara, an aafo^ayoga, a storied house .... (&c, as in § 6 to the end).

8. 'In case, O Bhikkhus, an upasaka has built for the sisterhood of Bhikkhunis, &c, for a number of Bhikkhunis, for one Bhikkhuni, for a number of sikkhamdnis, for one sikkhamdnd, for a number of sama^eras, for one sama^era, for a number of sama^eris, for one sama^erl a Vihara, &C.1 If he sends a messenger to the Bhikkhus, &c.

9. ' In case, O Bhikkhus, an upasaka has built for his own use a residence, a sleeping room, a stable2, a tower, a one-peaked building3, a shop, a boutique, a storied house, an attic, a cave, a cell, a store-room, a refectory, a fire-room, a kitchen, a privy, a place to walk in, a house to walk in, a well, a well house, a ^antaghara, a ^antaghara room, a lotus-pond, a pavilion, a park, or has pre- pared the site for a park ; or that his son is to choose a consort ; or that his daughter is to choose a consort ; or that he is sick ; or that he knows how

1 The enumeration of edifices is identical with that given in § 6, but in the cases beginning with that of the sisterhood of Bhikkhunis (according to Buddhaghosa ; we believe that the two cases referring tosamaweras ought to be excepted) three of the edifices are left out, viz. the privy, the ^antaghara, and the ^antaghara room, the use of which is forbidden to nuns; see ^ullavagga X, 27, 3, 4.

2 See Abhidhanapp. v. 213, and compare assabharada, hatthi- bhanda. (Mahavagga I, 61, 1).

3 See Abhidhanapp. v. 209.

111,6, i. RESIDENCE DURING THE RAINY SEASON. 305

to recite a celebrated suttanta. If he sends a messenger to the Bhikkhus (saying), " Might their reverences come and learn this suttanta; other- wise this suttanta will fall into oblivion ;" — or if he has any other business or any work to be done ; and if he sends a messenger to the Bhikkhus (saying), " Might their reverences come hither " (&c.) .... then you ought to go (&c, as in § 5, down to :) . . . . you ought to return.

10-12. 'In case, O Bhikkhus, an upasika has built a Vihara for the Sa^gha (&c, as in §§ 5-91).

13. 'In case, O Bhikkhus, a Bhikkhu has built, &c, a Bhikkhuni, a sikkhamana, a sama^era, a sama/zeri has built for the Sawgha, for a number of Bhikkhus, for one Bhikkhu, for the sisterhood of Bhikkhunis, .... for one sama^eri, for his own use, a Vihara (&c, as in § 8).'

1. At that time a certain Bhikkhu was sick. He sent a messenger to the Bhikkhus (saying), ' I am sick ; might the Bhikkhus come to me ; I long for the Bhikkhus coming/

They told this thing to the Blessed One.

' I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a

1 Only it is said here of the Bhikkhus, ayya, 'the noble ones/ instead of bhaddanta, ' their reverences/

[13] x

306 MAHAVAGGA. Ill, 6, 2.

person of one of the following five classes : Bhik- khus, Bhikkhunis, sikkhaman^s, sdma^eras, and sama^erts. I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return.

I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return.

2. ' In case, O Bhikkhus, a Bhikkhu is sick. If he sends a messenger to the Bhikkhus (saying), " I am sick ; might the Bhikkhus come to me ; I long for the Bhikkhus' coming/' you ought to go, O Bhikkhus, if the thing can be accomplished in seven days, even if he had not sent for you, much more when he has sent (saying to yourselves) : " I will try to get food for the sick, or food for the tender of the sick, or medicine for the sick, or I will ask him (questions referring to the Dhamma), or nurse him." Within seven days you ought to return.

3. * In case, O Bhikkhus, inward struggles have befallen a Bhikkhu. If he sends a messenger to the Bhikkhus : " Inward struggles have befallen me ; might the Bhikkhus come to me ; I long for the Bhikkhus coming," you ought to go ... . (&c, as in $ 2, down to) : (saying to yourselves) : " I will try to appease those struggles, or cause them to be appeased (by another), or compose him by religious conversation." Within seven days you ought to return.

4. ' In case, O Bhikkhus, a Bhikkhu in whose mind doubts of conscience have arisen sends .... (&c, as in § 3, down to) : (saying to your- selves) : " I will try to dispel those doubts, or cause

Ill, 6, 10. RESIDENCE DURING THE RAINY SEASON. 307

them to be dispelled, or compose him by religious con- versation." Within seven days you ought to return.

5. ' In case, O Bhikkhus, a Bhikkhu takes to a false doctrine. If he sends .... (&c, down to) : (saying to yourselves) : " I will discuss that false doctrine, or cause another to discuss it, or compose (that Bhikkhu) by religious conversation." Within seven days you ought to return.

6. ' In case, O Bhikkhus, a Bhikkhu is guilty of a grave offence and ought to be sentenced to par i- vasa discipline. If he sends .... (&c, down to): (saying to yourselves) : " I will take care that he may be sentenced to parivasa discipline, or I will propose the resolution (to the assembly), or I will help to complete the quorum (required for passing the sentence of pariv&sa)/" Within seven days you ought to return.

7. ' In case, O Bhikkhus, a Bhikkhu ought to be sentenced to recommence penal discipline. If he sends .... (&c, as in § 6, down to the end of the section).

8. ' In case, O Bhikkhus, a Bhikkhu ought to have the manatta discipline imposed upon him. If he sends .... (&c, as in § 6, down to the end of the section).

9. ' In case, O Bhikkhus, a Bhikkhu (having duly undergone, penal discipline) ought to be rehabilitated. If he sends .... (&c, as in § 6).

8. ' In case, O Bhikkhus, a Bhikkhu ought to have the manatta discipline imposed upon him. If he sends .... (&c, as in § 6, down to the end of the section).

9. ' In case, O Bhikkhus, a Bhikkhu (having duly undergone, penal discipline) ought to be rehabilitated. If he sends .... (&c, as in § 6).

10. 'In case, O Bhikkhus, the Sa^gha is going to proceed against a Bhikkhu by the ta^aniya- kamma, or the nissaya, or the pabba^aniya- kamma, or the pa/isara^iyakamma, or the ukkhepaniyakamma. If that Bhikkhu sends a messenger to the Bhikkhus (saying), " The Sa^gha

x 2

308 MAHAVAGGA. Ill, 6, n.

is going to proceed against me ; might the Bhikkhus come to me ; I long for the Bhikkhus coming," you ought to go ... . (&c, as in § 2, down to) : (saying to yourselves): "What can be done in order that the Sawgha may not proceed (against that Bhikkhu) or may mitigate the proceeding?" Within seven days you ought to return.

11. 'Or the Sa^/gha has instituted a proceeding against him, the ta^aniyakamma .... (&c, down to) : .... or the ukkhepaniyakamma ; if he sends a messenger to the Bhikkhus : " The Sa^gha has instituted a proceeding against me ; might the Bhik- khus come to me ; I long for the Bhikkhus' coming," you ought to go ... . (&c, as in § 3, down to): (saying to yourselves): " What can be done in order that this Bhikkhu may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Sawgha may revoke its sentence ?" Within seven days you ought to return.

12-15. ' In case, O Bhikkhus, a Bhikkhunf is sick, &C.1

16. 'In case, O Bhikkhus, a Bhikkhunf is guilty of a grave offence and ought to be sentenced to m an at t a discipline2. If she sends. . . . (as in § 3, down to) : .... (saying to yourselves) : " I will take care that she may be sentenced to manatta disci- pline3." Within seven days you ought to return.

1 See §§ 2-5. Read here and in all cases where the messenger is sent by a woman: 'Might the noble ones (ayya) come to me; I long for the noble ones' coming.'

2 There is no parivasa discipline for the Bhikkhunis. When a Bhikkhuni has committed a Sa^ghadisesa offence, no matter whether she has concealed it or not, she is sentenced to manatta discipline for a fortnight. See ^ullavagga X, 1, 4 ; 25, 3.

3 The phrases, ' Or I will propose the resolution to the assembly,

Ill, 6, 25. RESIDENCE DURING THE RAINY SEASON. 309

17. 'In case, O Bhikkhus, a Bhikkhuni ought to be sentenced to recommence penal discipline .... (&c, as in § 7).

18. 'In case, O Bhikkhus, a Bhikkhun! who is to be rehabilitated .... (&c, as in § 9).

19. 'In case, O Bhikkhus, the Sa;^gha is going to proceed against a Bhikkhun! by the ta^ani- yakamma .... (&c, as in § 10).

20. ' Or the Sa^gha has instituted a proceeding against her .... (&c, as in § 11).

21. 22. ' In case, O Bhikkhus, a sikkhamana is sick (&c, see §§ 2-5).

(&c, as in § 9).

19. 'In case, O Bhikkhus, the Sa;^gha is going to proceed against a Bhikkhun! by the ta^ani- yakamma .... (&c, as in § 10).

20. ' Or the Sa^gha has instituted a proceeding against her .... (&c, as in § 11).

21. 22. ' In case, O Bhikkhus, a sikkhamana is sick (&c, see §§ 2-5).

' In case, O Bhikkhus, a sikkhamana has vio- lated1 the precepts (in which she is trained). If she sends .... (&c, as in $ 3, down to): (saying to yourselves) : " I will take care that she may take upon herself the precepts (again)." Within seven days you ought to return.

23. ' In case, O Bhikkhus, a sikkhamana desires to receive the upasampada ordination. If she sends, &c, .... you ought to go (saying to your- selves) : "I will take care that she may receive the upasampada ordination, or I will proclaim the formula (of ordination before the assembly), or I will help to complete the quorum.'' Within seven days you ought to return.

24, 25. ' In case, O Bhikkhus, a sama^era is sick (&o, as in §§ 2-5) . . . . , a sama^era desires

or I will help to complete the quorum ' (see § 6 seq.), of course are omitted here, because, if the proceeding is directed against a Bhik- khuni, this is to be done by a Bhikkhuni and not by a Bhikkhu. See ^ullavagga X, 6, 3.

1 This translation of sikkha kupita hoti is merely conjectural; Buddhaghosa has no note here. Comp. kuppa and akuppa.

3IO MAHAVAGGA. 111,6,26.

to ask concerning Vassa1. If he sends .... (say- ing to yourselves) : " I will ask him or I will tell it to him." Within seven days you ought to return.

26. ' In case, O Bhikkhus, a sama^era who de- sires to receive the upasampada ordination (&c, see § 23).

27, 28. 'In case, O Bhikkhus, a sama^eri is sick (&c, see §§ 24-25).

29. ' In case, O Bhikkhus, a sama/zeri desires to take upon herself the precepts. If she sends .... &c, you should go (saying to yourselves) : " I will take care that she may take upon herself the pre- cepts/' Within seven days you ought to return/

1. At that time the mother of a Bhikkhu was sick. She sent a messenger to her son (saying),

* I am sick ; might my son come to me ; I long for my son's coming/ Now that Bhikkhu thought :

* The Blessed One has allowed (a Bhikkhu) to go, if the affair for which he goes can be accomplished within seven days, and if he is sent for, but not if he is not sent for, by a person of any one of the seven classes ; (and he has also allowed to go), if the thing he goes for can be accomplished within seven days, even if he is not sent for, and much more if he is sent for, by a person of any one of the five classes. Now my mother is sick ; she is not a lay-devotee (upasikd). What am I, therefore, to do ?'

1 The technical meaning of vassa w pukkkitum (to ask after Vassa ?) is unknown to us.

Ill, 7, 8. RESIDENCE DURING THE RAINY SEASON. 3 1 1

They told this thing to the Blessed One.

Now my mother is sick ; she is not a lay-devotee (upasikd). What am I, therefore, to do ?'

1 The technical meaning of vassa w pukkkitum (to ask after Vassa ?) is unknown to us.

Ill, 7, 8. RESIDENCE DURING THE RAINY SEASON. 3 1 1

They told this thing to the Blessed One.

2. ' I allow you, O Bhikkhus, to go (even during the rainy season), if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of the following seven classes : Bhikkhus, Bhikkhunfs, sikkhamin^s, s&ma^eras, sama/zerls, the mother, and the father. I allow you, O Bhikkhus, to go, if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of these seven classes. Within seven days you ought to return.

3. 'In case, O Bhikkhus, a Bhikkhus mother is sick. If she sends a messenger to her son (saying), " I am sick ; might my son come to me ; I long for my son's coming (&c, see chap. 6. 2)."

4. ' In case, O Bhikkhus, a Bhikkhus father is sick .... (&c, as in § 3).

5. ' In case, O Bhikkhus, a Bhikkhus brother is sick. If he sends a messenger to his brother (saying), " I am sick ; might my brother come to me ; I long for my brothers coming," he ought to go, O Bhik- khus, if the affair can be accomplished within seven days, and if he sends for him, but not if he does not send for him. Within seven days he ought to return.

6. ' In case, O Bhikkhus, a Bhikkhu's sister is sick .... (&c, see § 5).

7. ' In case, O Bhikkhus, a relation of a Bhikkhu is sick. If he sends a messenger to that Bhikkhu (saying), " I am sick ; might his reverence come to me " . . . . (&c, as in § 5).

8. ' In case, O Bhikkhus, a person that used to

3 1 2 MAHAVAGGA. Ill, 8.

live with the Bhikkhus1 is sick. If he sends a mes- senger to the Bhikkhus (saying), " I am sick ; might the Bhikkhus come to me " . . . . (&c, as in

i sY

At that time a Vihara belonging to the Samgha went to ruin. A certain upasaka had a quantity of wood cut in the forest. He sent a messenger to the Bhikkhus (saying), ' If their reverences will fetch that wood, I will give it to them/

They told this thing to the Blessed One.

* I allow you, O Bhikkhus, to go out on the Sa/^- gha's business. Within seven days you ought to return/

End of the first Bha^avara about the Vassa residence.

i. At that time the Bhikkhus of a certain dis- trict in the Kosala country who had entered upon Vassa, were troubled2 by beasts of prey ; the beasts carried them off and killed them.

They told this thing to the Blessed One.

* In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by beasts of prey, and the beasts carry them off and kill them : this is

1 Buddhaghosa : bhikkhugatika is a person that dwells in the same Vihara with the Bhikkhus.

2 Compare (rataka I, 300.

Ill, 9, 4. RESIDENCE DURING THE RAINY SEASON. 3 I 3

to be considered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa.

' In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are infested by snakes; they bite them and kill them. This is to be considered as a case of danger, .... (&c., as in § I down to) ... . Vassa.

2. ' In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by robbers; the robbers plunder them and beat them. This is to be considered .... (&c, as in § i) ... . Vassa.

' In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by demons; the demons enter into them and take their power from them. This is to be considered .... (&c, as in § i) .... Vassa.

3. 'In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by fire ; the Bhikkhus suffer from want of food. This is to be considered .... (&c.,as in § i) ... . Vassa.

' In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are de- stroyed by fire ; the Bhikkhus suffer from having no place of rest. This is to be considered .... (&c, as in § 1) . . . . Vassa.

4. 'In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by water; the Bhikkhus suffer from want of food, .... (&c, as in § i) ... . Vassa.

' In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are de- stroyed by water ; the Bhikkhus suffer from having no place of rest, .... (&c, as in § i) ... . Vassa/

314 MAHAVAGGA. Ill, 10.

10.

At that time the village near which the Bhikkhus of a certain district had entered upon Vassa, was transferred to another place through (fear of) robbers.

They told this thing to the Blessed One.

' 1 prescribe, O Bhikkhus, that you go where the village is/

The village (people) divided themselves in two parts.

They told this thing to the Blessed One.

* I prescribe, O Bhikkhus, that you go where the greater part is/

The greater part were unbelieving, unconverted people.

They told this thing to the Blessed One.

* I prescribe, O Bhikkhus, that you go where the believing, converted people are/

11.

1. At that time the Bhikkhus of a certain district in the Kosala country who had entered upon Vassa, could get (there) neither coarse nor fine food suffi- ciently as required.

They told this thing to the Blessed One.

' In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, can get neither coarse nor fine food sufficiently as required. This is to be con- sidered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa.

* In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine suffi-

This is to be con- sidered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa.

* In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine suffi-

Ill, ii, 4. RESIDENCE DURING THE RAINY SEASON. 315

ciently as required, but they cannot get sustaining food. This is to be considered .... (&c, as in § 1) .... Vassa.

2. ' In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine suffi- ciently as required, they get sustaining food, but they cannot get proper medicine. This is to be considered .... (&c, as in § 1) ... . Vassa.

' In case, O Bhikkhus, the Bhikkhus .... (&c, as § 1, down to) ... . sustaining food, and they can get profitable medicine, but they cannot find suitable lay- men to do service to them. This is to be considered .... (&c, as in § 1) ... . Vassa.

3. ' In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a woman makes an offer (in these words) : " Come, venerable Sir, I give you gold, or I give you bullion1, or I give you a field, or I give you a site (for a house or a garden), or I give you an ox, or I give you a cow, or I give you a slave, or I give you a female slave, or I give you my daughter as your wife, or I will be your wife, or I get another wife for you." In that case, if the Bhikkhu thinks : " The Blessed One has said that the mind of men is easily changeable ; danger might arise to the purity of my life," he ought to go away from that place. He is not guilty of interruption of Vassa.

4. ' In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a harlot makes an offer, &c, an adult girl makes an offer, &c, a eunuch makes an offer, &c, relations make an offer, &c, kings make

1 See Rh. D.'s ' Ancient Coins and Measures of Ceylon/ p. 5 (' Numismata Orientalia/ vol. i).

1 6 MAHAVAGGA. Ill, n, 5.

an offer, &c, robbers make an offer, &c, rascals make an offer (in these words) : " Come, venerable Sir, we give you gold, .... (&c, down to) .... or we give you our daughter as your wife, or we get another wife for you." In that case, .... (&c, as in § 3) . . . . Vassa.

' In case, O Bhikkhus, a Bhikkhu who has en- tered upon Vassa, finds an ownerless treasure. In that case, .... (&c, as in § 3, down to) ... . Vassa.

5. ' In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, sees a number of Bhikkhus who strive to cause divisions in the Sa^gha. In that case, if that Bhikkhu thinks : " The Blessed One has said that it is a grievous sin to cause divi- sions in the Sa^gha ; may no division arise in the Sa^gha in my presence," let him go away. He is not guilty of interruption of Vassa.

* In case, O Bhikkhus, a Bhikkhu who has en- tered upon Vassa, hears : " A number of Bhikkhus are striving to cause divisions in the Sa^gha." In that case, (&c, as in § 5, down to) Vassa.

He is not guilty of interruption of Vassa.

* In case, O Bhikkhus, a Bhikkhu who has en- tered upon Vassa, hears : " A number of Bhikkhus are striving to cause divisions in the Sa^gha." In that case, (&c, as in § 5, down to) Vassa.

6. 'In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears : " In such and such a district a number of Bhikkhus are striving to cause divisions in the Sawgha." If that Bhikkhu thinks : "Those Bhikkhus are friends of mine; I will say to them : ' The Blessed One, my friends, has said that it is a grievous sin to cause divisions in the Sawgha ; let not divisions in the Sa^gha please you, Sirs;' then they will do what I say, they will obey me and give ear," in that case let him go (to that place). He is not guilty of interruption of Vassa.

7. 'In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears : " In such and such a

Ill, 12, I. RESIDENCE DURING THE RAINY SEASON. 317

district a number of Bhikkhus are striving to cause divisions in the Sawgha." If that Bhikkhu thinks : " Those Bhikkhus are not friends of mine, but their friends are friends of mine ; to these I will say, and they will say to their friends : ' The Blessed One, .... (&c./ as in § 6, down to) Vassa.

8. ' In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: " In such and such a district divisions in the Sa^gha have been caused by a number of Bhikkhus." If that Bhikkhu .... (&c, as in § 6, down to) ... . Vassa.

9. ' In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: "In such and such a district divisions in the Sa^gha have been caused by a number of Bhikkhus." If that Bhikkhu .... (&c, as in § 7) ... . Vassa.

10-13. ' In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: "In such and such a district a number of Bhikkhunls strive to cause divi- sions in the Sa^gha .... (&C.1)" '

12.

1. At that time a Bhikkhu desired to enter upon Vassa in a cattle-pen.

They told this thing to the Blessed One.

' I allow you, O Bhikkhus, to enter upon Vassa in a cattle-pen/

The cattle-pen was moved from its place.

1 See §§ 6-9. Instead of ' A number of Bhikkhus ' in these paragraphs, the subject is ' A number of Bhikkhunis.' Instead of ' Friends' or 'Sirs/ the address is tne onty difference is, that in the former cases it was said : ' When going to that district, he holds Uposatha outside/ instead of which it is said now : * Having gone to that district, he holds Uposatha there.'

2 The cases given in §§ 5-10 are repeated here ; instead of 'Earlier period,' it is said here 'Later period;' instead of ' Before the PavaraTza' (§ 7), 'Before the komudi Mtumasini/ The komudi Htumasini is the full moon day in the month Kat- tika, which is frequently called Kaumuda in the Epic literature ; the epithet Mtumasini refers to the Vedic Afaturmasya festival, which falls upon that day (Katyayana, *Srautasutra V, 6, 1). For those who entered upon Vassa at the later period (in the -Srava/za month), the end of Vassa fell on the Komudi day.

IV, I, 3. THE PAVARAiVA CEREMONY. 325

FOURTH KHANDHAKA.

(THE PAVARAiVA CEREMONY AT THE END OF THE RAINY SEASON, VASSA).

i. At that time the blessed Buddha dwelt at Savatthi, in the £etavana, the garden of Anatha- pindika. At that time a number of Bhikkhus, com- panions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought : ' What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food ?'

2. Then those Bhikkhus thought: 'If we do not speak to or converse with each other, if he who comes back first from the village, from his alms- pilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel x, cleans the slop- basin and gets it ready, and puts there (water to) drink and food, —

3. ' And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so ; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in wThich no living things are ; puts away the water for washing the feet, the foot-stool, and the towel 1 ; cleans the slop-basin and

1 See the note on I, 6, n.

326 MAHAVAGGA. IV, I, 4.

puts it away, puts the water and the food away, and sweeps the dining-room, —

4. ' And if he who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort * without uttering a word on that account, — thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food V

5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c, as above, § 4, down to) ... . without utter- ing a word on that account.

And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c, as above, § 4, down to) ... . without utter- ing a word on that account.

8. Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence, and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to Savatthi. Wandering from place to place, they came to Savatthi, to the £etavana,the garden of Anathapi^ika, to the Blessed One ; having approached the Blessed One and re- spectfully saluted him, they sat down near him.

9. Now it is the custom of the blessed Buddhas

1 We are not quite sure of the meaning of the compounds hattha-vikarena and hattha-vilanghakena. Buddhaghosa says merely hatthavilahghaken^ 'ti hatthukkhepakena.

2 For this whole passage, compare jKullavagga VIII, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of Vassa, and espe- cially at the end of it, for which time Buddha, on this occasion, prescribes thePavara/za ceremony.

IV, I, n. THE PAVARAiVA CEREMONY. 327

to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus : ' Do things go well with you, O Bhikkhus ? Do you get enough to support yourselves with ? Have you kept Vassa well, in unity, and in concord, and without quarrel ? and have you not suffered from want of food ?'

' Things go tolerably well with us, Lord ; we get enough, Lord, wherewith to support ourselves ; we have kept Vassa well, in unity, in concord, and without quarrel ; and have not suffered from want of food/

10. The Tathagatas sometimes ask about what they know ; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense ; to what is void of sense the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine, or when they intend to institute a rule of conduct to their disciples.

1 1. And the Blessed One said to those Bhikkhus : ( In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food ? '

* We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other, in a certain district of the Kosala country. Now, Lord, we thought : " What shall we do (&c, as in § i)?" Then we thought, Lord: "If we do not speak (&c, as in §§ 2-4)." Thus, Lord, we did not speak to or converse with each other (&c, down to :) without uttering a word on that account. In that

328 MAHAVAGGA. IV, 1, 12.

Now, Lord, we thought : " What shall we do (&c, as in § i)?" Then we thought, Lord: "If we do not speak (&c, as in §§ 2-4)." Thus, Lord, we did not speak to or converse with each other (&c, down to :) without uttering a word on that account. In that

328 MAHAVAGGA. IV, 1, 12.

way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel ; and have not suffered from want of food/

12. Then the Blessed One thus addressed the Bhikkhus : ' Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly ; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle ; indeed .... have kept it like a herd of rams ; indeed .... have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do?

13. ' This will not do, O Bhikkhus, for converting the unconverted (&c, as in Book III, chapter 14, § 3)/

And when he had rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus :

' Let no one, O Bhikkhus, take upon himself the vow of silence, as the Titthiyas do. He who does, commits a dukka/a offence.

' I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pavara/za with each other1 in these three ways: by what has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes.

14. 'And you ought, O Bhikkhus, to hold Pavd- ra^a in this way :

1 Literally, invite each other ; i. e. every Bhikkhu present invites his companions to tell him if they believe him guilty of an offence, having seen that offence, or having heard of it, or suspecting it.

IV, 2, I. THE PAVARAATA CEREMONY. 329

' Let a learned, competent Bhikkhu proclaim the following ^atti before the Sa/^gha : " Let the Sa^- gha, reverend Sirs, hear me. To-day is the Pava- ra#a day. If the Sa^gha is ready, let the Sa^gha hold Pavara;za."

* Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say : " I pronounce my Pavara^a, friends, before the Sawgha, by what has been seen, or by what has been heard, or by what is suspected 1 ; may you speak to me, Sirs, out of compassion towards me ; if I see (an offence), I will atone for it. And for the second time, &c. And for the third time I pronounce my Pavara/za.... (&c, down to) .... if I see (an offence), I will atone for it."

' Then let (each) younger Bhikkhu adjust his upper robe .... (&c.)2'

And for the second time, &c. And for the third time I pronounce my Pavara/za.... (&c, down to) .... if I see (an offence), I will atone for it."

' Then let (each) younger Bhikkhu adjust his upper robe .... (&c.)2'

1. At that time the A^abbaggiya Bhikkhus, while the senior Bhikkhus were crouching down and were performing their Pavara^a, remained on their seats. The moderate Bhikkhus were annoyed, murmured, and became angry : 'How can the A^abbaggiya Bhikkhus remain on their seats, while the senior

1 I. e. I invite the Sawgha to charge me with any offence they think me guilty of, which they have seen, or heard of, or which they suspect.

2 As in the preceding sentence, except that the younger Bhikkhus do not address the Sangria, ' Friends/ but, ' Reverend Sirs.'

330 MAHAVAGGA. IV, 2, 2.

Bhikkhus crouch down, and perform their Pava- ra/za ?'

Those Bhikkhus told the thing to the Blessed One.

'Is it true, O Bhikkhus, that the A^abbaggiya Bhikkhus, &c.?'

' It is true, O Lord/

Then the blessed Buddha rebuked them : ' How can these foolish men, O Bhikkhus, remain on their seats (&c, as above)? This will not do, O Bhikkhus, for converting the unconverted (&c., as in chap, i, § 13)/

Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus : ' Let no one, O Bhikkhus, remain on his seat, while the senior Bhikkhus crouch down, and perform their Pavara/za. He who does, commits a dukka^a offence. I prescribe, O Bhikkhus, that all of you crouch down while Pavara^a is being performed/

2. At that time a certain Bhikkhu weak from age, who waited crouching till all had finished their Pavara^a, fell down fainting.

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that (every Bhikkhu) crouches down the whole while till he has performed his Pavara^a, and sits down on his seat when he has performed it/

1. Now the Bhikkhus thought: ' How many Pavara^a (days) are there ?'

They told this thing to the Blessed One. 'There are the two following Pavira^a (days),

IV, 3>5- THE PAVlRAiVA CEREMONY. 33 1

O Bhikkhus : the fourteenth and the fifteenth (of the half month)1; these are the two Pavara^a (days), O Bhikkhus.'

2. Now the Bhikkhus thought: ' How many Pavara^d services are there ?'

They told this thing to the Blessed One. ' There are the four following Pavara/za services, O Bhikkhus, &c.2'

3. Then the Blessed One thus addressed the Bhikkhus : ' Assemble, O Bhikkhus, the Sa^gha will hold Pavara^a.' When he had spoken thus, a certain Bhikkhu said to the Blessed One : ' There is a sick Bhikkhu, Lord, who is not present/

Then the Blessed One thus addressed the Bhikkhus : ' Assemble, O Bhikkhus, the Sa^gha will hold Pavara^a.' When he had spoken thus, a certain Bhikkhu said to the Blessed One : ' There is a sick Bhikkhu, Lord, who is not present/

* I prescribe, O Bhikkhus, that a sick Bhikkhu shall declare (lit. give) his Pavara/za. And let him declare it, O Bhikkhus, in this way : Let that sick Bhikkhu go to some Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say : " I declare my Pavara^a, take my Pavara^a, perform the Pava- ra/za for me," If he expresses this by gesture, or by word, or by gesture and word, the Pavara/za has been declared. If he does not express this by gesture, &c, the Pavara/za has not been declared.

4-5. ' If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, &c.3

1 Comp. II, 14, 1, and the note on II, 34, 1.

2 This passage is exactly identical with II, 14, 2. 3, replacing 'Uposatha service' by 'Pavara^a service/

3 This passage is a repetition of II, 22, 2-4, the words, 'Hold Uposatha/ 'Declare the Parisuddhi/ &c, being replaced respec- tively by 'Hold Pavdrawa/ 'Declare the Pavara/za/ &c.

332 MAHAVAGGA. IV, 4.

' I prescribe, O Bhikkhus, that on the day of Pavara^a he who declares his Pavara^a, is to declare also his consent1 (to acts to be performed eventually by the Order), for (both declarations) are required for the Sa^gha (and for the validity of its acts) V

At that time relations of a certain Bhikkhu kept him back on the day of Pavara/za, &c.3

1. At that time five Bhikkhus dwelt in a certain district (or, in a certain residence of Bhikkhus) on the day of Pavara^a.

Now these Bhikkhus thought : ' The Blessed One has prescribed the holding of Pavara^a by the Sa^gha, and we are (only) five persons 4. Well, how are we to hold Pavara^a ?'

They told this thing to the Blessed One.

' 1 prescribe, O Bhikkhus, that five Bhikkhus should hold Pavara/zaina (regular) chapter5/

2. At that time four Bhikkhus dwelt in a certain

1 See II, 23.

2 Comp. the finishing clause of II, 23.

3 This is a repetition of II, 24, but instead of 'Uposatha' and 'Parisuddhi' read 'Pavararca/

4 As a general rule five Bhikkhus were sufficient to form the quorum ; but for the performance of several among the official acts of the Order the presence of more than five members was required ; see IX, 4, 1 seq.

5 See IX, 4, 1.

IV, 5>5- THE PAVARAiVA CEREMONY. 333

district on the day of Pavctra;za. Now these Bhik- khus thought : ' The Blessed One has prescribed that five Bhikkhus shall hold Pavara/za in a (regular) chapter, and we are (only) four persons. Well, how are we to hold Pavara/za ?'

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that four Bhikkhus should hold Pavara^a with each other.

Well, how are we to hold Pavara/za ?'

They told this thing to the Blessed One.

' I prescribe, O Bhikkhus, that four Bhikkhus should hold Pavara^a with each other.

3. 'And let them hold Pavara/za, O Bhikkhus, in this way : Let a learned, competent Bhikkhu pro- claim the following /zatti before those Bhikkhus: " Hear me, Sirs. To-day is Pavara/za day. If you are ready, Sirs, let us hold Pavara/za with each other."

' Then let the senior Bhikkhu adjust his upper robe, &c, and say to those Bhikkhus : " I pronounce my Pavara/za, friends, before you, by what has been seen, or by what has been heard, or by what is suspected ; may you speak to me, Sirs, out of com- passion towards me ; if I see (an offence), I will atone for it. And for the second time, &c. ; and for the third time, &c."

' Then let each younger Bhikkhu, &c/

4. At that time three Bhikkhus dwelt in a certain district on the day of Pavara/za. Now these Bhik- khus thought : ' The Blessed One has prescribed that five Bhikkhus shall hold Pavara/za in a (regular) chapter, that four Bhikkhus shall hold Pavara/za with each other, and we are (only) three persons. Well, how are we to hold Pavara/za ?'

' I prescribe, O Bhikkhus, that three Bhikkhus should hold Pavara/za with each other. And let them hold Pavara/za (&c, see § 3)/

5. At that time two Bhikkhus dwelt in a certain

334 MAHAVAGGA. IV, 5, 6.

district on the day of Pavara/za. Now these Bhik- khus thought : ' The Blessed One has prescribed that five Bhikkhus, &c, that four Bhikkhus, &c, that three Bhikkhus, &c., and we are (only) two persons. Well, how are we to hold Pavara/za ?'

' I prescribe, O Bhikkhus, that two Bhikkhus should hold Pavara^a with each other.

6. 'And let them hold Pavara^a, O Bhikkhus, in this way : Let the senior Bhikkhu adjust his upper robe, &c, and say to the junior Bhikkhu : " I pro- nounce my Pavara/za, friend, &c."

' Then let the junior Bhikkhu, &c/

7. At that time there dwelt a single Bhikkhu in a certain district on the day of Pavara^a. Now this Bhikkhu thought : ' The Blessed One has pre- scribed that five Bhikkhus, &c., &c, and I am only one person. Well, how am I to hold Pavara/za ?'

8. 'In case there dwell, O Bhikkhus, in a certain district on the day of Pavara^a, a single Bhikkhu : Let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus use to frequent, — the refectory, or hall, or place at the foot of a tree ; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Pavara/za with them ; if they do not come, let him fix his mind upon the thought : " To-day is my Pavara/za." If he does not fix his mind upon this thought, he commits a dukka/a offence.

9. ' Now, O Bhikkhus, where five Bhikkhus dwell (together), they must not convey the Pavara^a1 of one (to their assembly) and hold Pavara/za by

1 See chap. 3, § 3. Compare II, chap. 22, and chap. 26, § 10.

9. ' Now, O Bhikkhus, where five Bhikkhus dwell (together), they must not convey the Pavara^a1 of one (to their assembly) and hold Pavara/za by

1 See chap. 3, § 3. Compare II, chap. 22, and chap. 26, § 10.

IV, 6,3- THE PAVARAiVA CEREMONY. 335

four (as) in a (regular) chapter. If they do, they commit a dukka/a offence.

* Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the Pavara^a of one (to their assembly) and hold Pavara^a with each other by three. If they do, they commit a dukka/a offence.

' Now, O Bhikkhus, where three Bhikkhus (&c, as in the last clause).

1 Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the Pavara/za of the other one, and fix (only) his thoughts (upon the Pavara^a). If he does, he commits a dukka/a offence/

1. At that time a certain Bhikkhu was guilty of an offence on the day of Pavara^a. Now this Bhikkhu thought : 'The Blessed One has prescribed: uPavara#a is not to be held by a Bhikkhu who is guilty of an offence V Now I am guilty of an offence. What am I to do ? '

They told this thing to the Blessed One.

' In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Pavara/za (&c, as in II, 27. 1, 2, down to :) " When I shall feel no doubt, then I will atone for that offence." Having spoken thus, let him hold Pavara/za. But in no case must there any hindrance arise to holding Pa vara^a from such a cause/

2-3. At that time a certain Bhikkhu remembered

1 See chap. 16, § 1.

336 MAHAVAGGA. IV, 7, 1.

an offence, while Pavara^a was being held (&c, see II, 27. 4-8).

End of the first Bha/zavara.

7-13.

7. 1. At that time there assembled in a certain residence (or district) on the day of Pavara^a a number of resident Bhikkhus, five or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Pavara/za. While they were holding Pavara/d, other resident Bhikkhus, a greater number (than the first ones), arrived.

They told this thing to the Blessed One.

2. 'In case there assemble, O Bhikkhus, in a certain residence on the day of Pavara/za (&c, as in § 1, down to) ... . they hold Pavara/za. While they are holding Pavara^a, other resident Bhikkhus, a greater number, arrive. Let (all) those Bhikkhus, O Bhikkhus, hold Pavara^a again; they who have held Pavara/za, are free from guilt.

3. 'In case there assemble, &c While they

are holding Pavara/za, other resident Bhikkhus, exactly the same number (as the first ones), arrive. Those who have held Pavara/za, have held it cor- rectly; let the other ones hold Pavara/za; they who have held Pavara/za, are free from guilt/

1 The following paragraphs and chapters exactly follow the course indicated by II, 28-35. The alterations to be made are

The alterations to be made are

IV, 15,1. THE PAVARAiVA CEREMONY. 337

14.

1-3. 'Let no one, O Bhikkhus, hold Pavara^a in a seated assembly (of Bhikkhus) before a Bhik- khuni, (&C.1)

4. ' Let no one, O Bhikkhus, hold Pavara^a by (accepting) the Pavara^a declaration of a pariva- sika2, except if the assembly has not yet risen (at the time when the Pavara^a is declared). And let no one, O Bhikkhus, hold Pavara^a on another day than the Pavara^a day, except for the sake of (preserving) concord among the Sa^gha V

15.

1. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Pavara^a by savage people. The Bhikkhus were not able to perform Pavara^^ with the threefold formula.

They told this thing to the Blessed One.

obvious and sufficiently indicated by §§1-3; instead of, 'Let them proclaim their Parisuddhi' (II, 28, 4, &c), read here, 'Let them pronounce their Pavara«a.'

1 See II, 36, 1-3.

2 Comp. II, 36, 4, with the note.

8 See, for instance, the cases in chap. 17. Buddhaghosa's explanation is different ; he says : ' Concord among the Sangria is to be understood of such cases as that of Kosambi.' It is said in the account of the schism of Kosambi that, if concord has been re-established, the reconciled parties hold Uposatha together (X, 5, 14; comp. II, 36, 4); Buddhaghosa apparently extends this to holding Pavarawa also.

[13] z

338 MAHAVAGGA. IV, 15, 2.

' I allow you, O Bhikkhus, to perform Pavara^a with the twofold formula1/

The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pavara/za with the twofold formula.

They told this thing to the Blessed One.

' I allow you, O Bhikkhus, to perform Pavara^a with the onefold formula1.'

The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pav&ra^a with the onefold formula.

They told this thing to the Blessed One.

' I allow, O Bhikkhus, that all the Bhikkhus who have kept Vassa together, perform Pavara^a (by one common declaration).'

2. At that time in a certain district on the day of Pav&ra/za the greater part of the night had passed away while (lay-) people were offering gifts (to the Bhikkhus). Now the Bhikkhus thought: ' The greater part of the night has passed away while the people were offering gifts. If the Sa^gha performs Pavara^a with the threefold formula, it will not have finished the Pavara^a when day breaks. Well, what are we to do ?'

They told this thing to the Blessed One.

3. ' In case, O Bhikkhus, in a certain district on the day of Pavara^a the greater part of the night has passed away while people were offering gifts (to the Bhikkhus). Now if those Bhikkhus think : " The greater part (&c, down to :) when day breaks,"

1 This means apparently that the Bhikkhus were not obliged to pronounce the formula of Pavarawa (chap. 1, 14) thrice, but twice or once respectively.

Now if those Bhikkhus think : " The greater part (&c, down to :) when day breaks,"

1 This means apparently that the Bhikkhus were not obliged to pronounce the formula of Pavarawa (chap. 1, 14) thrice, but twice or once respectively.

IV, 15, 3- THE PAVARAATA CEREMONY. 339

let a learned, competent Bhikkhu proclaim the following natti before the Sa^gha : " Let the Sam- gha, reverend Sirs, hear me. While people were offering gifts, the greater part of the night has passed away. If the Sa^gha performs Pavara^a with the threefold formula, it will not have finished the Pav&ra^a when day breaks. If the Sa^gha is ready, let the Sawgha hold Pavara/za with the twofold formula, or with the onefold formula, or by common declaration of all the Bhikkhus who have kept Vassa together."

4. ' In case, O Bhikkhus, in a certain district on the day ofPavara^a the greater part of the night has passed away while the Bhikkhus were in confusion : the Bhikkhus were reciting the Dhamma, those versed in the Suttantas were propounding the Sut- tantas, those versed in the Vinaya were discussing the Vinaya, the Dhamma preachers were talking about the Dhamma. Now if those Bhikkhus think : " The greater part of the night has passed away while the Bhikkhus were in confusion. If the Sa/^- gha performs Pavara/za with the threefold formula, it will not have finished the Pavara/za when day breaks," let a learned, competent Bhikkhu proclaim the following /zatti before the Sa^gha : " Let the Sawgha, &c. The greater part of the night has passed away while the Bhikkhus were in confusion. If the Sa^gha performs Pavira^a (&c. as in § 3)."'

5. At that time in a certain district in the Kosala country a great assembly of Bhikkhus had come together on the day of Pavara^a, and there was but a small place protected from rain, and a great cloud was in the sky. Now the Bhikkhus thought : ' A great assembly of Bhikkhus has come together

z 2

340 MAHAVAGGA. IV, 15, 6.

here, and there is but a small place protected from rain, and a great cloud is in the sky. If the Sa^gha performs Pavara^a with the threefold formula, it will not have finished the Pavara^a when this cloud will begin to rain. Well, what are we to do ?' They told this thing to the Blessed One.

6. 'In case, O Bhikkhus, in a certain district a great assembly of Bhikkhus has come together on the day of Pav&ra/za, and there is but a small place protected from rain, and a great cloud is in the sky. Now if those Bhikkhus think .... (&c, as in § 3 to the end).

7. 'In case, O Bhikkhus, in a certain district on the day of Pavara^a danger arises from kings, danger from robbers, danger from fire, danger from water, danger from human beings, danger from non- human beings, danger from beasts of prey, danger from creeping things, danger of life, danger against chastity. Now if those Bhikkhus think : " Here is danger for our chastity. If the Sa^gha performs Pavara?za with the threefold formula, it will not have finished the Pavara^a when this danger for chastity will arise," let a learned, competent Bhik- khu . . . / (&c, as in § 3 to the end).

16.

1. At that time the AT^abbaggiya Bhikkhus held Pavara^a being guilty of an offence.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, hold Pavara/za who is guilty of an offence. He who does, commits a

IV, 1 6, 3. THE PAVARAiVA CEREMONY. 34 1

dukka^a offence. I prescribe, O Bhikkhus, that you ask a Bhikkhu who holds Pavara/za being guilty of an offence, for his leave1 and reprove him for that offence/

2. At that time the .A^abbaggiya Bhikkhus, when asked for leave, were not willing to give leave (to Bhikkhus who were going to reprove them for an offence).

They told this thing to the Blessed One.

* I prescribe, O Bhikkhus, that you inhibit the Pavara/za of a Bhikkhu who does not give leave. And you ought to inhibit it, O Bhikkhus, in this way : Let (a Bhikkhu) say on the day of P a va- ra/2 &, on the fourteenth or on the fifteenth day (of the half month), in presence of that person, before the assembled Sa^gha : " Let the Sa^gha, reverend Sirs, hear me. Such and such a person is guilty of an offence; I inhibit his Pavara^a; Pavara^a must not be held in his presence.,, Thus his Pava- ra^a is inhibited/

3. At that time the A^abbaggiya Bhikkhus, who thought : ' Otherwise good Bhikkhus might inhibit our Pavara/za/ themselves inhibited beforehand, without object and reason, the Pavara/za of pure Bhikkhus who had committed no offence, and they also inhibited the Pavara/za of Bhikkhus who had already performed their Pavara/za.

They told this thing to the Blessed One.

' Let no one, O Bhikkhus, inhibit, without object and reason, the Pavara/za of pure Bhikkhus who have committed no offence. He who does, commits a dukka/a offence. And further, O Bhikkhus, let no

1 Comp. II, 16, 1.

342 MAHAVAGGA. IV, 16, 4.

one inhibit the Pav&ra/Zct of Bhikkhus who have already performed their Pavara^a. He who does, commits a dukka/a offence.

4. ' And thus, O Bhikkhus, (you may discern whether) the Pavara/2& is (duly) inhibited or not inhibited.

II, 16, 1.

342 MAHAVAGGA. IV, 16, 4.

one inhibit the Pav&ra/Zct of Bhikkhus who have already performed their Pavara^a. He who does, commits a dukka/a offence.

4. ' And thus, O Bhikkhus, (you may discern whether) the Pavara/2& is (duly) inhibited or not inhibited.

' In what cases is the Pavara/za, O Bhikkhus, not inhibited? When Pavara/za, O Bhikkhus, is pronounced, declared, and finished with the threefold formula, and if (a Bhikkhu then) in- hibits the Pavara^a (of another Bhikkhu), the Pavara^a is not inhibited. When Pavara^d, O Bhikkhus, is pronounced, declared, and finished with the twofold formula, with the onefold formula, by common declaration of all Bhikkhus who have kept Vassa together, and if (a Bhikkhu then) in- hibits, .... (&c, as before). In these cases, O Bhikkhus, the Pavara/za is not inhibited.

5. ' And in what cases, O Bhikkhus, is the Pava- ra^a inhibited? When Pavara/za, O Bhikkhus, is pronounced, declared, but not finished1 with the threefold formula, and if (a Bhikkhu then) inhibits the Pavara/za (of another Bhikkhu), the Pava- ra^a is inhibited, .... (&c.2). In these cases, O Bhikkhus, the Pavara/za is inhibited.

6. 'In case, O Bhikkhus, one Bhikkhu, on the day of Pavara/za, inhibits the Pavara^a of another Bhikkhu : then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu : " This vene-

1 Correct in the Pali text pariyositaya into apariyositaya.

2 The paragraph is repeated with the phrases, ' With the two- fold formula/ 'with the onefold formula/ and 'by common declaration of all the Bhikkhus who have kept Vassa together/ respectively, instead of ' with the threefold formula/

IV, l6, II. THE PAVARAivA CEREMONY. 343

rable brother is not of a pure conduct in his deeds, nor in his words, nor as regards his means of live- lihood, he is ignorant, unlearned, unable to give explanation when he is questioned," (let them say to him) : " Nay, friend, let not quarrel arise, nor strife, nor discord, nor dispute," and having thus put him to silence, let the Sawgha hold Pavara^a. 7-9. ' In case, O Bhikkhus, &C.1

10. 'In case, O Bhikkhus, one Bhikkhu on the day of Pavara^a inhibits the Pavara^a of another Bhikkhu : then if the other Bhikkhus know with re- gard to that (inhibiting) Bhikkhu : " This venerable brother is of a pure conduct in his deeds and in his words and with regard to his means of livelihood, he is clever, learned, and able to give explanation when he is questioned," let them say to him : " If you in- hibit, friend, the Pavara^a of this Bhikkhu, on what account do you inhibit it, on account of a moral trans- gression, or on account of a transgression against the rules of conduct, or on account of heresy ?"

11. 'If he replies : " I inhibit it on account of a moral transgression, I inhibit it on account of a transgression against the rules of conduct, I inhibit it on account of heresy," let them say to him : "Well, do you know, Sir, what a moral transgres- sion is, what a transgression against the rules of conduct is, what heresy is?" If he replies, "I

1 As in § 6. But instead of 'Not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood/ read respectively, 'Of a pure conduct in his deeds, but not in his words, nor as regards his means of livelihood' (§7); ' Of a pure conduct in his deeds and in his words, but not with regard to his means of livelihood' (§8); 'Of a pure conduct in his deeds and in his words and with regard to his means of livelihood' (§ 9).

344 MAHAVAGGA. IV, 16, 12.

know, friends, what a moral transgression is, &c.," let them say to him : " And what is, friend, a moral transgression, &c. ?"

12. 'If he replies : " The four para^ika offences and the thirteen sa^ghadisesa offences are the moral transgressions; thulla/£/£aya offences, pa- /Httiya offences, pa^idesanlya offences, dukka/a offences, and wicked language are the transgres- sions against the rules of conduct ; false doctrine and .... doctrine1 are heresy," let them say to him: "If you inhibit, friend, the Pavara^a of this Bhikkhu, do you inhibit it on account of what you have seen, or of what you have heard, or of what you suspect?"

13. 'If he replies: "I inhibit it on account of what I have seen, or on account of what I have heard, or on account of what I suspect," let them say to him : " If you inhibit, friend, the Pavara^a of this Bhikkhu on account of what you have seen, what have you seen? What is it that you have seen? When have you seen it? Where have you seen it? Have you seen him committing a para- ^ika offence? Have you seen him committing a sa^ghadisesa offence? Have you seen him committing a thullaz&^aya offence, a pa^ittiya offence, a pa/idesaniya offence, a dukka/a offence, or making himself guilty of wicked language ? And where were you? And where was this Bhikkhu? And what did you do? And what did this Bhik- khu do?"

3 The meaning of antaggahika di/Mi (Sanskrit antargra- hika drz'sh/i? antagrahika drz'sh/i?) is unknown to us ; Bud- dhaghosa gives no explanation. Perhaps it may mean doctrine partly false and partly correct (eclectic).

IV, l6, 16. THE PAVARA2VA CEREMONY. 345

And what did this Bhik- khu do?"

IV, l6, 16. THE PAVARA2VA CEREMONY. 345

14. * If he then replies : " I do not inhibit, friends, the Pavdra^a of this Bhikkhu on account of what I have seen, but I inhibit it on account of what I have heard," let them say to him: " If you inhibit, friend, the Pavara^a of this Bhikkhu on account of what you have heard, what have you heard ? What is it that you have heard? When have you heard it? Where have you heard it? Have you heard that he has committed a para^ika offence, .... (&c, down to) .... or that he has made himself guilty of wicked language? Have you heard it from a Bhikkhu? Have you heard it from a Bhikkhunf ? Have you heard it from a sikkhamana, from a sama^era, from a sama^eri, from an upasaka, from an upa- sika, from kings, from royal officers, from Titthiyas, from Titthiya disciples ?"

15. 'If he then replies : " I do not inhibit, friends, the Pavara^a of this Bhikkhu on account of what I have heard, but I inhibit it on account of what I suspect," let them say to him : " If you inhibit, friend, the Pavara^a of this Bhikkhu on account of what you suspect, what do you suspect ? What is it that you suspect? When do you suspect it? Where do you suspect it ? Do you suspect that he has committed a para^ika offence, .... (&c, down to) ... . wicked language ? Does your suspicion come from what you have heard from a Bhikkhu, .... (&c, down to) ... . from Titthiya disciples ?"

16. ' If he then replies: "I do not inhibit, friends, the Pavara^a of this Bhikkhu on account of what I suspect ; I do not know the reason why I inhibit the Pavara/za of this Bhikkhu," and if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is not able

346 mahAvagga. IV, 16, 17.

to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blameless. But if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intel- ligent fellow Bhikkhus, is able to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blamable.

17. ' If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him un- foundedly with a para^ika offence, let the Sa/^gha enter upon the sa^ghadisesa proceedings1 (against the accuser) and then hold Pavara^a.

' If that Bhikkhu, O Bhikkhus, who reproves (an- other one), admits that he has charged him un- foundedly with a sa^ghadisesa offence, let the Sa/^gha treat (the accuser) according to the law2 and then hold Pavara^a.

' If that Bhikkhu, O Bhikkhus, who reproves (an- other one), admits that he has charged him un- foundedly with a thulla>£/£aya offence, or with a pa^ittiya offence, or with a pa/idesanlya offence, or with a dukka/a offence, or with having used wicked language, let the Sa^gha treat (the accuser) according to the law3 and then hold Pavcira/za.

18. * If that Bhikkhu, O Bhikkhus, who has been reproved, admits that he has committed a para^ika offence, let the Sa^gha expel him and then hold Pavara^a.

' If that Bhikkhu, &c, admits that he has com-

1 See the 8th Sa^ghadisesa rule.

2 See the 76th Pa/£ittiya rule.

3 According to Buddhaghosa, the Bhikkhu who brings such an unfounded charge against a fellow Bhikkhu, is guilty of a dukka/a offence.

IV, l6, 22. THE PAVARAiVA CEREMONY. 347

mitted a sa/^ghadisesa offence, let the Sa^gha enter upon the sawghadisesa proceedings (against him) and then hold Pavara^a.

' If that Bhikkhu, &c, admits that he has com- mitted a thulla/£/£aya offence, or a paiittiya offence, .... (&c, down to) ... . wicked language, let the Sawgha treat him according to the law and then hold Pavara^a.

19. ' In case, O Bhikkhus, a Bhikkhu on the day of Pavara^a is guilty of a thulla^/^aya offence. Some Bhikkhus believe that it is a thulla^/^aya offence, other Bhikkhus believe that it is a sa^- ghadisesa offence. In that case, O Bhikkhus, let those Bhikkhus who take it for a thulla^aya offence, take that Bhikkhu, O Bhikkhus, aside, treat him according to the law, go back to the Sa^gha, and say: "The offence, friends, which this Bhikkhu has committed, he has atoned for according to the law. If the Sa/^gha is ready, let the Sa^gha hold

PA A ))

avara^a.

20. ' In case, O Bhikkhus, a Bhikkhu on the day of Pav&ra^a is guilty of a thulla^/^aya offence. Some Bhikkhus believe that it is a thulla^/§aya offence, other Bhikkhus believe that it is a pa^it- tiya offence. Some Bhikkhus believe that it is a thulla/£/£aya offence, other Bhikkhus believe that it is a pa/idesaniya offence ; a thulla^^aya offence ; a dukka/a offence; a thulla/£/£aya offence, an offence by wicked language. In that case (&c, as in § 19, down to the end).

21. 22. 'In case, O Bhikkhus, a Bhikkhu on the day of Pav&ra/za is guilty of a pa/£ittiya offence, of a pa^idesanlya offence, of a dukka^a offence, of an offence by wicked language. Some Bhikkhus believe

348 MAHAVAGGA. IV, 16, 23.

that it is an offence by wicked language, other Bhik- khus believe that it is a sa^ghadisesa offence, &c. Some Bhikkhus believe that it is an offence by wicked language, other Bhikkhus believe that it is a dukka/a offence. In that case, O Bhikkhus, let those Bhikkhus who take it for an offence by wicked language, take that Bhikkhu, O Bhikkhus, aside (&c., see § 19).

Some Bhikkhus believe that it is an offence by wicked language, other Bhikkhus believe that it is a dukka/a offence. In that case, O Bhikkhus, let those Bhikkhus who take it for an offence by wicked language, take that Bhikkhu, O Bhikkhus, aside (&c., see § 19).

23. ' If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavara/za: " Let the Sa?/zgha, reverend Sirs, hear me. Here this deed is known (to me), but not the (guilty) person. If the Sa/^gha is ready, let the Sa^gha hold Pa va- ra/^ excluding this deed/' (the Bhikkhus) ought to reply : " The Blessed One, friend, has prescribed that they who hold Pa vara/2 a, ought to be pure. If a deed is known, but not the (guilty) person, report it (to us) now/'

24. ' If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavara^a : " Let the Sa^gha, reverend Sirs, hear me. Here a person is known (to me as guilty), but not his deed. If the Sa^gha is ready, let the Sa^gha hold Pava- ra^a excluding this person," (the Bhikkhus) ought to reply : " The Blessed One, friend, has prescribed that they who hold Pavara^a, ought to be com- plete. If a person is known to you (as guilty), but not his deed, report it (to us) now/'

25. * If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavara^a: "Let the Sa^gha, reverend Sirs, hear me. Here a deed is known (to me) as well as the (guilty) person. If the Sa/^gha is ready, let the Sawgha hold Pav&- ra^a excluding this deed and this person," (the

IV, 17, I. THE PAVARAJVA CEREMONY. 349

Bhikkhus) ought to reply : " The Blessed One, friend, has prescribed that they who hold Pava- ra^a, ought to be pure as well as complete. If the deed and the (guilty) person are known to you, report it (to us) now."

26. ' If, O Bhikkhus, a deed becomes known be- fore the Pavara/za, and the (guilty) person after- wards (i. e. after the Pavara/za), it is right to bring it forward (then) 1.

i If, O Bhikkhus, the (guilty) person becomes known before the Pavara^S,, and his deed after- wards, it is right to bring it forward (then).

* If, O Bhikkhus, the deed as well as the (guilty) person becomes known before the Pavara^a, and if (a Bhikkhu) raises up that matter again after the Pa va- ra^a, he makes himself guilty of a pa^ittiya offence for raising up (a matter that has been settled) V

17.

1. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. In their neighbourhood other Bhikkhus, litigious, conten- tious, quarrelsome, disputatious persons, who used to raise questions before the Sa/^gha, entered upon Vassa with the intention of inhibiting, on the Pava- ra/za day, the Pavara^a of those Bhikkhus when

1 ' Because it had not been possible to decide the matter at the Pavara^a' (Buddhaghosa).

2 See the 63rd Pa^ittiya rule.

350 MAHAVAGGA. IV, 17, 2.

2 See the 63rd Pa^ittiya rule.

350 MAHAVAGGA. IV, 17, 2.

they should have finished their Vassa residence. Now those Bhikkhus heard: 'In our neighbour- hood other Bhikkhus, &c. Well, what are we to do?'

They told this thing to the Blessed One.

2. 'In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, enter upon Vassa in a certain district. In their neighbourhood other Bhikkhus, .... (&c, § i). I prescribe, O Bhik- khus, that those Bhikkhus hold Uposatha twice or thrice on the fourteenth day (of the half-month) 1 in order that they may be able to hold Pavara^a before those (other) Bhikkhus. If those litigious, conten- tious, .... (&c, § 1) Bhikkhus approach that district, let the resident Bhikkhus, O Bhikkhus, quickly as- semble and hold Pavara/za; having held Pavd- ra/za, let them say to them: "We have held our Pavara^a, friends; do you do, Sirs, as you think fit."

3. ' If those litigious, .... (&c, § i) Bhikkhus come to that residence unexpectedly, let the resi- dent Bhikkhus, O Bhikkhus, prepare seats (for them), get water for the washing of their feet, foot-stools, and towels2, then let them go to meet them, take their bowls and their robes, and offer them (water) to drink ; having thus looked after those Bhikkhus, let them go outside the boundary and hold Pavara/za; having held Pavara/za, let

1 In this way, when the inimical Bhikkhus are arriving about the time of Pavara/za, the resident Bhikkhus count the day which is the thirteenth or fourteenth to the other Bhikkhus, as the fifteenth, and thus they are enabled to finish their Pavara/za before they can be prevented.

2 See I, 6, 11.

IV, 17, 7- THE PAVARAiVA CEREMONY. 35 I

them say: " We have held our Pavara^a, friends, do you do, Sirs, as you think fit."

4. ' If they succeed in this way, well and good ; if they do not succeed, let a learned, competent, resident Bhikkhu proclaim the following /zatti be- fore the resident Bhikkhus : " Let the resident Bhikkhus hear me, Sirs. If you are ready, Sirs, let us now hold Uposatha and recite the Pati- mokkha, and let us hold Pavara^a on the next new-moon day." If, O Bhikkhus, the litigious, .... (&c, § 1) Bhikkhus say to those Bhikkhus : "Well, friends, hold Pavara^a with us now," let them reply: "You are not masters, friends, of our Pava- ra/za; we will not hold Pavara^a now."

5. ' If, O Bhikkhus, those litigious, .... (&c, § i) Bhikkhus stay there till that new-moon day, let a learned, competent, resident Bhikkhu, . . . . x

6. ' If, O Bhikkhus, those litigious, .... (&c, § i) Bhikkhus stay there still till that full-moon day, those Bhikkhus, O Bhikkhus, ought to hold P a va- ra na. all of them, no matter whether they like it or not, on the next full-moon day, on the day of the komud! y^itumasinf 2.

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First Latin Reader. By T. J. Nunns, M.A. Third Edition. Extra fcap. 8vo. cloth, 2s.

Second Latin Reader. In Preparation.

Caesar. The Commentaries (for Schools). With Notes and Maps. By Charles E. Moberly, M.A.

Parti. The Gallic War. Third Edition. Extra fcap. 8vo. cloth, ^s.6d. Part II. The Civil War. Extra fcap. 8vo. cloth, 3s. 6d. The Civil War. Book I. Extra fcap. 8vo. cloth, 2s.

Cicero, Selection of interesting and descriptive passages. With Notes. By Henry Walford, M.A. In three Parts. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. Each Part separately, limp, is.6d.

With Notes. By Henry Walford, M.A. In three Parts. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. Each Part separately, limp, is.6d.

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Part II. Omens and Dreams : Beauties of Nature.

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Cicero. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth, 3s.

Cicero. Select Orations (for Schools). With Notes. By J. R. King, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Clarendon Press, Oxford. 27

Cornelius Nepos. With Notes. By Oscar Browning, M.A. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

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Ovid. Selections for the use of Schools. With Introductions

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Pliny. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth, 3s.

Virgil. With Introduction and Notes, by T. L. Papillon, M.A., Fellow of New College, Oxford. Nearly Ready.

Catulli Veronensis Liber. Iterum recognovit, apparatum criticum prolegomena appendices addidit, Robinson Ellis, A.M. 1878. Demy 8vo. cloth, 16s.

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Cicero de Oratore. With Introduction and Notes, by A. S. Wilkins, M.A., Professor of Latin, Owens College, Manchester. Book I. 1879. 8vo. cloth, 6s. Book II. 1881. 8vo. cloth, 5s.

Cicero's Philippic Orations. With Notes. By J . R. King, M.A. Second Edition. 1879. 8vo. cloth, 10s. 6d.

Cicero. Select Letters. With English Introductions, Notes, and Appendices. By Albert Watson, M.A. Third Edition. 1 881. Demy 8vo. cloth, 1 8s.

Cicero. Select Letters. Text, By the same Editor. Extra fcap. 8vo. cloth, 4s.

28 Clarendon Press, Oxford.

Cicero pro Cluentio. With Introduction and Notes. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A. Extra fcap. 8vo. cloth, 3s. 6d.

Horace. With a Commentary. Volume I. The Odes, Carmen Seculare, and Epodes. By Edward C. Wickham, M.A., Head Master of Wellington College. Second Edition. 1877. Demy 8vo. cloth, 12s.

Horace. A reprint of the above, in a size suitable for the use

of Schools. Extra fcap. 8vo. cloth, 5s. 6d.

cloth, 12s.

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of Schools. Extra fcap. 8vo. cloth, 5s. 6d.

Iiivy, Book I. With Introduction, Historical Examination, and Notes. By J. R. Seeley, M.A., Regius Professor of Modern History, Cambridge. Second Edition. 1874. 8vo. cloth, 6s.

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Persius. The Satires. With a Translation and Commentary. By John Conington, M.A. Edited by Henry Nettleship, M.A. Second Edition. 1874. 8vo. clotb, *js. 6d.

Selections from the less known Latin Poets. By North Pinder, M.A. 1869. Demy 8vo. clotb, 15s.

Fragments and Specimens of Early Latin. With Introduc- tions and Notes. 1874. By John Wordsworth, M.A. 8vo. clotb, 1 8s.

Tacitus. The Annals. Books I-VI. With Essays and Notes. Preparing.

Vergil : Suggestions Introductory to a Study of the Aeneid. By H. Nettleship, M.A. 8vo. sewed, is. 6d.

Ancient Lives of Vergil ; with an Essay on the Poems of Vergil, in connection with his Life and Times. By H. Nettleship, M.A. 8vo. sewed, 2s.

The Roman Satura : its original form in connection with its literary development. By H. Nettleship, M.A. 8vo. sewed, is.

A Manual of Comparative Philology. By T. L. Papillon,

M.A., Fellow and Lecturer of New College. Second Edition. Crown 8vo. cloth, 6s.

The Roman Poets of the Augustan Age. By William Young Sellar, M.A., Professor of Humanity in the University of Edinburgh. Virgil. 1877. 8vo. cloth, 14s.

The Roman Poets of the Republic. By the same Author. New Edition, Revised and Enlarged. 1881. 8vo, cloth, 14s.

Clarendon Press > Oxford. 29

III. GREEK.

A Greek Primer, for the use of beginners in that Language. By the Right Rev. Charles Wordsworth, D.C.L., Bishop of St. Andrews. Sixth Edition, Revised and Enlarged. Extra fcap. 8vo. cloth, is. 6d.

Graecae Grammaticae Rudimenta in usum Scholarum. Auctore Carolo Wordsworth, D.C.L. Nineteenth Edition, 1877. i2mo. cloth, 4s.

A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition, chiefly for the use of Schools. Nineteenth Edition. Care- fully Revised throughout. 1880. Square 121110. cloth, Js. 6d.

Greek Verbs, Irregular and Defective; their forms, mean- ing, and quantity ; embracing all the Tenses used by Greek writers, with references to the passages in which they are found. By W. Veitch, Fourth Edition. Crown 8vo. cloth, 10s. 6d.

The Elements of Greek Accentuation (for Schools): abridged from his larger work by H. W. Chandler, M.A., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Ext. fc&p.8vo. cloth, 2s.6d.

A Series of Graduated Greek Readers; —

First Greek Reader. By W. G. Rushbrooke, M.L., for- merly Fellow of St. John's College, Cambridge, Second Classical Master at the City of London School. Extra fcap. 8vo. cloth, 2s. 6d.

By W. G. Rushbrooke, M.L., for- merly Fellow of St. John's College, Cambridge, Second Classical Master at the City of London School. Extra fcap. 8vo. cloth, 2s. 6d.

Second Greek Reader. By A. M. Bell, M.A. Extra fcap. 8vo. cloth, 3s. 6c?.

Third Greek Reader. In Preparation,

Fourth Greek Reader; being Specimens of Greek Dialects. With Introductions and Notes. By W. W. Merry, M. A., Fellowand Lecturer of Lincoln College. Extra fcap. 8vo. cloth, 4s. 6d,

Fifth Greek Reader. Part I. Selections from Greek Epic

and Dramatic Poetry, with Introductions and Notes. By Evelyn Abbott, M.A. , Fellow of Balliol College. Ext.fcap. $vo.cloth,4s.6d. Part II. By the same Editor. In Preparation.

The Golden Treasury of Ancient Greek Poetry ; being a Col- lection of the finest passages in the Greek Classic Poets, with Introduc- tory Notices and Notes. By R. S. Wright, M.A., Fellow of Oriel College, Oxford. Ext. fcap. 8vo. cloth, 8s. 6 d.

A Golden Treasury of Greek Prose, being a collection of the

finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E. L. Shadwell, M.A. Ext. fcap. 8vo. cloth, 4s. 6d,

30 Clarendon Press, Oxford.

Aeschylus. Prometheus Bound (for Schools). With Intro- duction and Notes, by A. O. Prickard, M.A., Fellow of New College. Extra fcap. 8vo. cloth, 2s.

Aeschylus. Agamemnon. With Introduction and Notes by Arthur Sidgwick, M.A., Tutor of Corpus Christi College, Oxford; late Fellow of Trinity College, Cambridge, and Assistant Master of Rugby School. Extra fcap. 8vo. cloth, 3s.

Aeschylus. The Choephoroe. With Introduction and Notes by the same Editor. Preparing.

Aristophanes. In Single Plays, edited, with English Notes, Introductions, etc., by W. W. Merry, M.A. Extra fcap. 8vo. The Clouds, 2s. The Acharnians, 2s.

Other Plays will follow.

Arrian. Selections (for Schools). With Notes. By J. S. Phill-

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Jerram, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Euripides. Alcestis (for Schools). By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Euripides. Helena. Edited with Introduction, Notes, and Critical Appendix, for Upper and Middle Forms. By C. S. Jerram, M.A. Extra fcap. 8vo. cloth , 3s.

Herodotus. Selections from. Edited, with Introduction, Notes, and a Map, by W. W. Merry, M.A., Fellow and Lecturer of Lincoln College. Extra fcap. 8vo. cloth, 2s. 6d.

Homer. Odyssey, Books I— XII (for Schools). By W. W. Merry, M.A. Nineteenth Thousand. Extra fcap. 8vo. cloth, 4s. 6d. Book II, separately, is.6d.

Homer. Odyssey, Books XIII-XXIV (for Schools). By the same Editor. Extra fcap. 8vo. cloth, 5s.

Homer. Iliad, Book I (for Schools). By D. B. Monro, M.A.

Extra fcap. 8vo. cloth, 2s.

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Extra fcap. 8vo. cloth, 2s.

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Notes. By Herbert Hailstone, M.A., late Scholar of St. Peter's College, Cambridge. Extra fcap. 8vo. cloth, is. 6d. each.

Iiucian. Vera Historia (for Schools). By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, is, 6d.

Plato. Selections (for Schools). With Notes. By B. Jowett, M.A., Regius Professor of Greek ; and J. Purves, M.A., Fellow and late Lecturer of Balliol College, Oxford. In the Press.

Clarendon Press, Oxford. 31

Sophocles. In Single Plays, with English Notes, &c. By Lewis Campbell, M.A., Professor of Greek in the University of St. Andrew's, and Evelyn Abbott, M.A., Balliol College, Oxford. Extra fcap. 8vo. limp.

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(late Snow), Head Master of Cheltenham College. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d.

Xenophon. Easy Selections (for Junior Glasses). With a Vocabulary, Notes, and Map. By J. S. Phillpotts, B.C.L., and C. S. Jerram, M.A. Third Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Xenophon. Selections (for Schools). With Notes and Maps, By J. S. Phillpotts, B.C.L., Head Master of Bedford School. Fourth Edition. Ext. fcap. 8vo. cloth, $s.6d.

Xenophon. Anabasis, Book II. With Notes and Map. By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 2s.

Aristotle's Politics. By W. L. Newman, M.A., Fellow of Balliol College, Oxford. In Preparation.

Aristotelian Studies. I. On the Structure of the Seventh Book of the Nicomachean Ethics. By J. C. Wilson, M.A., Fellow of Oriel College, Oxford. 1879. Medium 8 vo. stiff, 5s.

Demosthenes and Aeschines. The Orations of Demosthenes and iEschines on the Crown. With Introductory Essays and Notes. By G. A. Simcox, M.A.,and W.H.Simcox,M.A. 1872. Svo. cloth, 12s.

Homer. Odyssey, Books I-XII. Edited with English Notes, Appendices, etc. By W. W. Merry, M.A., and the late James Riddell, M.A. 1876. Demy 8vo. cloth, 16s.

Homer. Odyssey, Books XIII-XXIV. With Introduction and Notes. By S. H. Butcher, M.A., Fellow of University College.

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32 Clarendon Press, Oxford.

A Homeric Grammar. By D. B. Monro, M.A. In the Press.

Sophocles. The Plays and Fragments. With English Notes and Introductions, by Lewis Campbell, M.A., Professor of Greek, St. Andrews, formerly Fellow of Queen's College, Oxford. 2 vols.

Andrews, formerly Fellow of Queen's College, Oxford. 2 vols.

Vol. I. Oedipus Tyrannus. Oedipus Coloneus. Antigone. Second

Edition. 1879. 8vo. cloth, ids. Vol. II. Ajax. Electra. Trachiniae. Philoctetes. Fragments. 1881. 8vo. cloth, 1 6s.

Sophocles. The Text of the Seven Plays. By the same Editor. Ext. fcap. 8vo. cloth, 4s. 6d.

A Manual of Greek Historical Inscriptions. By E. L. Hicks, M.A., formerly Fellow and Tutor of Corpus Christi College, Oxford. Demy 8vo. cloth, 10s. 6d.

IV. FRENCH.

An Etymological Dictionary of the French Language, with a Preface on the Principles of French Etymology. By A. Brachet. Translated into English by G. W. Kitchin, M.A. Second Edition. Crown 8vo. cloth, *js. 6d.

Brachet's Historical Grammar of the French Language. Translated into English by G. W. Kitchin, M.A. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Historical Outlines of French Literature. By George Saintsbury, M.A. In the Press.

A Primer of French Literature. By the same Author. Extra fcap. 8vo. cloth, 2s.

French Classics, Edited by GuSTAVE MASSON, B.A.

Corneille's Ginna, and Moliere's Les Femmes Savantes. With Introduction and Notes. Extra fcap. 8vo. cloth, 2s. 6d.

Kaeine's Andromaque, and Corneille's Le Menteur. With Louis Racine's Life of his Father. Extra fcap. 8vo. cloth, 2s. 6d.

Moliere's Les Fourberies de Scapin, and Racine's Athalie. With Voltaire's Life of Moliere. Extra fcap. 8vo. cloth, 2s. 6d.

Selections from the Correspondence of Madame de Sevign6

and her chief Contemporaries. Intended more especially for Girls' Schools. Extra fcap. 8vo. cloth, 3s.

Voyage autour de ma Ghambre, by Xavier de Maistre ; Ourika, by Madame de Duras ; La Dot de Suzette, by Fiev6e ; Les Jumeaux de l'Hotel Corneille, by Edmond About ; M&aventures d'un l£colier, by Bodolphe Topffer. Extra fcap. 8vo. cloth, 2s. 6d.

Clarendon Press, Oxford. 33

Regnard's Le Joueur, and Brueys and Falaprat's Le

Grondeur. Extra fcap. 8vo. cloth, 2s. 6d.

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from the best Memoirs of the Seventeenth Century. With English Notes, Genealogical Tables, &c. Extra fcap. 8vo. cloth, 2s. 6d.

V. GERMAIN*.

LANGE'S German Course. By HERMANN LANGE, teacher of Modern Languages, Manchester:

The Germans at Home ; a Practical Introduction to German

Conversation, with an Appendix containing the Essentials of German Grammar. Second Edition. 8vo. cloth, 2s. 6d.

The German Manual ; a German Grammar, a Reading Book, and a Handbook of German Conversation. 8vo. cloth, *js. 6d.

A Grammar of the German Language. 8vo. cloth, is. 6d.

This ' Grammar* is a reprint of the Grammar contained in *The German Manual,' and, in this separate form, is intended for the use of students who wish to make themselves acquainted with German Grammar chiefly for the purpose of being able to read German books.

8vo. cloth, is. 6d.

German Composition; Extracts from English and American writers for Translation into German, with Hints for Translation in foot- notes. In the Press.

Lessing's Laokoon. With Introduction, English Notes, etc. By A. Hamann, Phil. Doc, M.A. Extra fcap. 8vo. cloth, 4s. 6d.

Wilhelm Tell. A Drama. By Schiller. Translated into English Verse by E. Massie, M.A. Extra fcap. 8vo. cloth, 5s.

Also, Edited by G. A. BUCHHEIM, Phil. Doc, Professor in King's College, London :

Goethe's Egmont. With a Life of Goethe, &c. Third Edition. Extra fcap. 8vo. cloth, 3s.

Schiller's Wilhelm Tell. With a Life of Schiller ; an historical and critical Introduction, Arguments, and a complete Commentary. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.

Lessing's Minna von Barnhelm. A Comedy. With a Life of Lessing, Critical Analysis, Complete Commentary, &c. Fourth Edition. Extra fcap. 8xo. cloth, 3s. 6d.

34 Clarendon Press, Oxford.

Schiller's Historische Skizzen ; Egmonts Leben und Tod, and Belagerung von Antwerpen. Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Goethe's Iphigenie auf Tauris. A Drama. With a Critical Introduction and Notes. Extra fcap. 8vo. cloth, 3s.

Modern German Reader. A Graduated Collection of Prose

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Vocabulary. Second Edition, Extra fcap. 8vo. cloth, 2s. 6d. Parts II and III in preparation.

Lessing's Nathan der Weise. With Introduction, Notes, etc. In the Press.

Selection from Heine's Prose Works. With Introduction and Notes. In the Press.

In Preparation, Schiller's Maria Stuart. With Notes, Introduction, &c. Schiller's Jungfrau von Orleans. With Notes, Introduction, &c. Selections from the Poems of Schiller and Goethe, Becker's (K. F.) Friedrich der Grosse.

VI. MATHEMATICS, &c.

Figures Made Easy: a first Arithmetic Book. (Introductory

to 'The Scholar's Arithmetic.') By Lewis Hensley, M.A., formerly Fellow and Assistant Tutor of Trinity College, Cambridge. Crown 8vo. cloth, 6d.

Answers to the Examples in Figures made Easy, together with two thousand additional Examples formed from the Tables in the same, with Answers. By the same Author. Crown 8vo. cloth, Is.

The Scholar's Arithmetic; with Answers to the Examples. By the same Author. Crown 8vo. cloth, 4s. 6d.

The Scholar's Algebra. An Introductory work on Algebra- By the same Author. Crown 8vo. cloth, 4s. 6d.

Book-keeping. By R. G. G. Hamilton, Financial Assistant Secretary to the Board of Trade, and John Ball (of the Firm of Quilter, Ball, & Co.), Co-Examiners in Book-keeping for the Society of Arts. New and enlarged Edition. Extra fcap. 8vo. limp cloth, 2s,

Crown 8vo. cloth, 4s. 6d.

A Course of Lectures on Pure G-eometry. By Henry J.

Stephen Smith, M.A., F.R.S., Fellow of Corpus Christi College, and Savilian Professor of Geometry in the University of Oxford.

Clarendon Press, Oxford. 35

Acoustics. By W. F. Donkin, M.A., F.R.S., Savilian Professor of Astronomy, Oxford. 1870. Crown 8vo. cloth, 7s* 6rf.

A Treatise on Electricity and Magnetism. By J. Clerk

Maxwell, M.A., F.R.S., Professor of Experimental Physics in the Uni- versity of Cambridge. Second Edition. 2 vols. Demy 8vo. cloth, 1/. 11s. 6d.

An Elementary Treatise on Electricity. By the same Author. Edited by William Garnett, M.A. Demy 8vo. cloth, 'js. 6d.

A Treatise on Statics. By G. M. Minchin, M.A., Professor of Applied Mathematics in the Indian Engineering College, Cooper's Hill. Second Edition, Revised and Enlarged. 1879. 8vo. cloth, 14s.

A Treatise on the Kinetic Theory of Gases. By Henry

William Watson, M.A., formerly Fellow of Trinity College, Cambridge. 1876. 8vo. cloth, $s.6d.

A Treatise on the Application of Generalised Coordinates

to the Kinetics of a Material System. By H. W. Watson, M.A., and S. H. Burbury, M.A. 1879. 8vo. cloth, 6s.

Geodesy. By Colonel Alexander Ross Clarke, C.B., R.E. 1880. 8vo. cloth, 12s. 6d.

VII. PHYSICAL SCIENCE.

A Handbook of Descriptive Astronomy. By G. F.

Chambers, F.R.A.S. Third Edition. 1877. Demy 8 vo. c/o/A, 28s.

A Cycle of Celestial Objects. Observed, Reduced, and Dis- cussed by Admiral W. H. Smyth, R.N. Revised, condensed, and greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. cloth, 21s.

Chemistry for Students. By A. W. Williamson, Phil. Doc, F.R.S., Professor of Chemistry, University College, London. A new Edition, with Solutions. 1873. Extra fcap. 8vo. cloth, 8s. 6d.

A Treatise on Heat, with numerous Woodcuts and Diagrams, By Balfour Stewart, LL.D., F.R.S., Professor of Natural Philosophy in Owens College, Manchester. Fourth Edition. 1881. Extra fcap. 8 vo. cloth, Js. 6d.

Lessons on Thermodynamics. By R. E. Baynes, M.A., Senior Student of Christ Church, Oxford, and Lee's Reader in Physics. 1878. Crown 8vo. cloth, *js. 6d.

Forms of Animal Life. By G. Rolleston, M.D., F.R.S.,

Linacre Professor of Physiology, Oxford. Illustrated by Descriptions and Drawings of Dissections. A New Edition in the Press.

36 Clarendon Press, Oxford.

Exercises in Practical Chemistry. Vol. I. Elementary Exer- cises. By A. G. Vernon Harcourt, M.A. ; and H. G. Madan, M.A. Third Edition. Revised by H. G. Madan, M.A. Crown 8vo. cloth, 9s.

Tables of Qualitative Analysis. Arranged by H. G. Madan, M.A. Large 4to. paper covers, 4s. 6 d.

Exercises in Practical Chemistry. Vol. I. Elementary Exer- cises. By A. G. Vernon Harcourt, M.A. ; and H. G. Madan, M.A. Third Edition. Revised by H. G. Madan, M.A. Crown 8vo. cloth, 9s.

Tables of Qualitative Analysis. Arranged by H. G. Madan, M.A. Large 4to. paper covers, 4s. 6 d.

Crystallography. By M. H. N. Story-Maskelyne, M.A., Pro- fessor of Mineralogy, Oxford ; and Deputy Keeper in the Department of Minerals, British Museum. In the Press.

VIII. HISTORY.

The Constitutional History of England, in its Origin and Development. By William Stubbs, D.D., Regius Professor of Modern History. Library Edition. Three vols, demy 8vo. cloth, 2/. 8s. Also in 3 vols, crown 8vo. price 12s. each.

Select Charters and other Illustrations of English Con- stitutional History, from the Earliest Times to the Reign of Edward I. Arranged and Edited by W. Stubbs, M.A. Fourth Edition. 1881. Crown 8vo. cloth, 8s. 6d.

A History of England, principally in the Seventeenth Century. By Leopold Von Ranke. Translated by Resident Members of the University of Oxford, under the superintendence of G. W. Kitchin, M.A., and C. W. Boase, M.A. 1875. 6 vols. 8vo. cloth, 3/. 35.

A Short History of the ITorman Conquest of England. By

E. A. Freeman, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Genealogical Tables illustrative of Modern History. By

H. B. George, M.A. Second Edition. Small 410. cloth, 12s.

A History of France. With numerous Maps, Plans, and Tables. By G. W. Kitchin, M.A. In Three Volumes. 1873-77. Crown 8vo. cloth, each 10s. 6d.

Vol.1. Second Edition. Down to the Year 1453.

Vol. 2. From 1453-1624.

Vol. 3. From 1624-1793.

A History of Germany and of the Empire, down to the close of the Middle Ages. By J. Bryce, D.C.L., Regius Professor of Civil Law in the University of Oxford.

A History of British India. By S. J. Owen, M.A., Reader in

Indian History in the University of Oxford.

A Selection from the Despatches, Treaties, and other Papers of the Marquess Wellesley, K.G., during his Government of India. Edited by S. J. Owen, M.A., formerly Professor of History in the Elphin- stone College, Bombay. 1877. 8vo. cloth, 1/. 4s.

Clarendon Press, Oxford. 37

A Selection from the Despatches, Treaties, and other Papers relating to India of Field-Marshal the Duke of "Wellington, K.G. By the same Editor. 1880. 8vo. cloth, 24s.

A History of the United States of America. By E. J. Payne,

M.A., Barrister-at-Law, and Fellow of University College, Oxford. In the Press.

A History of Greece from its Conquest by the Romans to the present time, B.C. 146 to a.d. 1864. By George Finlay, LL.D. A new Edition, revised throughout, and in part re-written, with con- siderable additions, by the Author, and Edited by H. F. Tozer, M.A., Tutor and late Fellow of Exeter College, Oxford. 1877. 7 vols. 8vo. cloth, 3Z. 10s.

F. Tozer, M.A., Tutor and late Fellow of Exeter College, Oxford. 1877. 7 vols. 8vo. cloth, 3Z. 10s.

A Manual of Ancient History. By George Rawlinson, M.A., Camden Professor of Ancient History, formerly Fellow of Exeter College, Oxford. Second Edition. Demy 8vo. cloth, 14s.

A History of Greece. By E. A. Freeman, M.A., formerly Fellow of Trinity College, Oxford.

Italy and her Invaders, a.d. 376-476. By T. Hodgkin,

Fellow of University College, London. Illustrated with Plates and Maps. 2 vols. 8vo. cloth, il. 12s.

IX. LAW.

The Elements of Jurisprudence. By Thomas Erskine Holland, D.C.L., Chichele Professor of International Law and Diplo- macy, and Fellow of All Souls College, Oxford. 1880. Demy 8vo. cloth, 1 os. 6d.

The Institutes of Justinian, edited as a recension of the Insti- tutes of Gaius. By the same Editor. Second Edition, 188 1. Extra fcap. 8vo. cloth, 5s.

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