Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages
The text · part 6 of 12
Then the Blessed One thought : ‘ This foolish _ man will still for a long time think thus: “ Truly the great Samaza possesses high magical powers and great faculties; he is not, however, holy like me.” What if I were to move the mind of this Gadila (in order to show him my superiority).’
And the Blessed One said to the Gaéila Uruvela Kassapa: ‘You are not holy (arah4), 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.’
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Then the Gadila Uruvel4 Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: ‘Lord, let me receive the pabbagg4 and upasampada ordinations from the Blessed One.’
18. (Buddha replied): ‘You, Kassapa, are chief, leader, foremost, first, and highest of five hundred Gatilas; go first and inform them of your intention, and let them do what they think fit.’
Then the Ga¢ila Uruvela Kassapa went to those Gatilas; having gone to them, he said to those Gatilas: ‘I wish, Sirs, to lead a religious life under the direction of the great Samaza; you may do, Sirs, what you think fit.’
(The Gatilas replied): ‘We have conceived, Sir, an affection for the great Samaza long since; if you will lead, Sir, a religious life under the great Samaza’s direction, we will all lead a religious life under the great Samaza’s direction.’
19. Then the Gatilas flung their hair’, their braids, their provisions?, 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 pabbagga and upasampada ordinations from the Blessed One.’
1 Which they had cut off in order to receive the pabbagga ordination, see chap. 12. 3.
2 We are extremely doubtful about the meaning of kharik4ga, which Buddhaghosa explains by kharibhara. Perhaps it may mean provisions of any description of which each Ga/ila used to keep one kh4ri (a certain dry measure).
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‘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 upasam pad4 ordination.
20. And the Gadila Nadi Kassapa saw the hair, the braids, the provisions, the things for the agnihotra 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 Gafsilas, saying, ‘Go and look after my brother,’ and went himself with his three hundred Gatilas to the venerable Uruvel4 Kassapa; having approached him, he said to the venerable Uruvela Kassapa: ‘ Now, Kassapa, is this bliss ?’
(Uruvelé Kassapa replied): ‘Yes, friend, this is bliss.’
21. And the Gaféilas (who had come with Nadi Kassapa (&c., as in § 19).
22. And the Gatila Gay4 Kassapa saw (&c., as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Gatilas, saying,‘Go and look after my brothers,’ and went himself with his two hundred Gatilas to the venerable Uruvel4 Kassapa (&c., as above). ;
23. And the Gatilas (who had come with Gaya Kassapa (&c., as in § 19).
24. 1} 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.
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were lit up, could not be extinguished and were extinguished ; 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!, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadilas before. There near Gayd, at Gayd4sisa, 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.
* According to General Cunningham, Gaydsisa (‘the head of Gaya’) is the mountain of Brahmayoni near Gaya. Arch. Rep. III, 107.
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. .. 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.... .?
Arch. Rep. III, 107.
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. .. 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,... thoughts!). 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 attachment to the world, and were released from the Asavas.
Here ends the sermon on ‘ The Burning.’
End of the third Bhazavara 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.
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22,
1. And the Blessed One, after having dwelt at Gaydsisa as long as he thought fit, went forth to Ragagaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. And the Blessed One, wandering from place to place, came to Ragagaha. There the Blessed One dwelt near Ragagaha, in the Lad¢hivana pleasure garden, near the sacred shrine of Supati¢tha?.
2. Then the Magadha king Seniya Bimbisdra heard : ‘The Samaza Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Ragagaha and is staying near Ragagaha, in the La¢¢hivana pleasure garden, near the sacred shrine of Supatitéha. Of Him the blessed Gotama such a glorious fame is spread abroad: “ Truly he is the blessed, holy, absolute Sambuddha, endowed with knowledge and conduct, 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, Samazas and Brahmazas,
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, Samazas and Brahmazas,
La¢thivana (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 RaAjgir (i.e. Ragagaha), 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 Ragagrtha.’ Reports, III, 140.
The word we have rendered sacred shrine is Ketiya.
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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.’
3. And the Magadha king Seniya Bimbisdra, surrounded by twelve myriads of Magadha Brahmazas and_ householders!, 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 Brahmazas 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 Brahmazas and householders thought: ‘How now is this? has the great Samaza placed himself under the spiritual direction of Uruvela Kassapa, or has Uruvela Kassapa placed himself under the spiritual direction of the great Samaza ?’
And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brahmazas and householders, addressed the venerable Uruvel4 Kassapa
1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Compare Rh. D.’s note on Mah4-sudassana Sutta, p. 260.
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in this stanza: ‘What knowledge have you gained, O inhabitant of Uruvela, that has induced you, who were renowned for your penances!, 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 sacrifices speak of ?; because I understood that whatever belongs to existence® is filth, therefore I took no more delight in sacrifices and offerings‘.’
5. ‘But if your mind, Kassapa (said the Blessed One’), found there no more delight,—either in visible things, or sounds, or tastes,—what is it in the world of men or gods in which® your mind, Kassapa, now finds delight? Tell me that.’
(Kassapa replied): ‘I have seen the state of peace (i.e. Nirvaza) in which the basis of existence (upadhi*’) and the obstacles to perfection (ki#-
1 Literally, ‘who is known as emaciate.’ This is said with reference to the mortifications practised by the Gasilas or Vanaprasthas. The Mahabhfrata (III, 1499) uses the same adjective (krisa) of a Gafila. 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 kisakovaddéno for a compound of kisaka and ovadana: tépasanam ovddako anusdsako.
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.
5 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).
* Here we have the Vedic distinction of greater and smaller sacrifices (yagatayas and guhotayas),.
5 The words ‘said the Blessed One’ (ti Bhagava avoéa) are probably interpolated from a gloss, as they destroy the metre.
® Doubtless Buddhaghosa is right in explaining ko by kva.
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kana?) 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 Uruvel4 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 Braéhmamzas and householders understood: ‘ Uruvela Kassapa has placed himself under the spiritual direction of the great Samama.’
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 Brahmazas and householders, preached to them in due course (&c., as in chap. 7, §§5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brahmazas 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 Akifvikana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the kit#anas, that is, lust, malice, and delusion (so in the Samgiti Sutta of the Digha Nikdya), 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 Sumangala Vildsint on the passage in the Samgiti Sutta) explains accordingly kifi#ana by pa/ibodha.
,p. 9 also to the condition of cessation,’ One myriad announced their having become lay-pupils.
9g. Then the Magadha king Seniya Bimbisara, having seen the Truth (&c..... down to) dependent 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.
1o. ‘“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 remaining silent.
12. Then the Magadha king Seniya Bimbisara, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away.
I, 22,13. ADMISSION TO THE ORDER OF BHIKKHUS, I4I
And when the night had elapsed, the Magadha king Seniya Bimbis4ra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced 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 4ivara on entered the city of Ragagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadilas 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 singi gold!, has entered Ragagaha.
‘The emancipated One with the emancipated, with the former Gafilas, &c.
‘He who has crossed (the ocean of passion) with them who have crossed (it), with the former Gafilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singt gold, has entered Ragagaha.
‘He who is possessed of the ten Noble States?
+ Gold colour is one (the 17th) of the thirty-two lakkhanza which form the characteristics of Buddha as a mah4purisa,
? The ten ariyavasas. Buddhaghosa says: dasasu ariyavasesu vutthavaso. The Samgiti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pat#anga), 2. being possessed of the six good qualities (kAa/anga), 3. being guarded in the one thing (ekarakkha), 4. observing four things (Aaturapassena), 5. rejecting each of the four false truths (panunna pakseka-sakka), 6. seeking right things (samavayasap. 14and of the ten Powers!, who understands the ten Paths of Kamma? and possesses the ten (attributes of Arahatship)*, the Blessed One, surrounded by ten hundred of followers, has entered Ragagaha.’
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 I.’
15. And the Blessed One went to the palace of the Magadha king Seniya Bimbiséra. 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 (an4vila-samkappa), 8. being full of ease (passaddhakaya-samkh§&ra), 9. being emancipated in heart (suvimuttafitta), ro. being emancipated in ideas (suvimuttapaffia). The Samgiti then further enlarges on the meaning of each of these ten.
1 The ten Balas, which are ten kinds of knowledge (%4ma); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78. °
? Buddhaghosa explains dasadhammavidd by dasakammapathavida.
The Samgiti then further enlarges on the meaning of each of these ten.
1 The ten Balas, which are ten kinds of knowledge (%4ma); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78. °
? Buddhaghosa explains dasadhammavidd by dasakammapathavida.
5 Buddhaghosa explains dasabhi & fipeto by supplying asekhehi dhammehi. The first eight of the ten asekh4 dhamma consist in the full perfection of samm4dié¢hi (right belief) and the — other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of samm4naza (right knowledge) and samm4vimutti (right emancipation).
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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 | Bimbisdra 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 Bimbisdra thought: ‘There is the Ve/uvana}, 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 Bimbisdra 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 Veluvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head’ The Blessed One accepted the 4rama (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 Ragagaha has not yet been discovered. ‘It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunningham’s map of Ragagrtha (pl. xiv, Reports, vol. i), were found by him’ (Rh. D., ‘ Buddhism,’ p. 62 note).
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Bimbisara 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 Bhikkhus, to receive the donation of an Arama (a park).’
23.
1, At that‘time Sa#gaya, a paribb4gaka (wandering ascetic), resided at Ragagaha with a great retinue of paribbagakas, with two hundred and fifty paribbagakas. At that time Sdriputta and Moggallana (two young Brahmamas) led a religious life as followers of Sa#gaya the paribbagaka ; these had given their word to each other: ‘ He who first attains to the immortal (amata, i.e. Nirv4za) shall tell the other one.’
At that time Sdriputta and Moggallana (two young Brahmamas) led a religious life as followers of Sa#gaya the paribbagaka ; these had given their word to each other: ‘ He who first attains to the immortal (amata, i.e. Nirv4za) shall tell the other one.’
2. Now one day the venerable Assagi in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his Aivara on, entered the city of Ragagaha 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 deportment. Now the paribbagaka Sériputta saw the venerable Assagi, who went through Ragagaha 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
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to ask him: “In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?”’
3. Now the paribbagaka Sériputta 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, according to the course recognised by those who want something *’
And the venerable Assagi, having finished his alms-pilgrimage through Ragagaha, went back with the food he had received. Then the paribbagaka Sariputta went to the place where the venerable Assagi was; having approached him, he exchanged greeting with the venerable Assagi; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbagaka S4riputta said to the venerable Assagi: ‘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 profess? ?’
4. (Assagi replied): ‘There is, friend, the great Samaza 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.’
mma
1 This seems to us the meaning of atthikehi upawnatam maggam. Sé4riputta followed Assagi 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).
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‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’
2 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6).
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‘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.’
Then the paribbagaka S4riputta said to the venerable Assagi: ‘ Well, friend, 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 ?’
5. Then the venerable Assagi pronounced to the paribbagaka Sériputta the following text of. the Dhamma: ‘Of all objects which proceed from a cause, the Tath4gata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samama!,’
And the paribbagaka Sdriputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): ‘Whatsoever 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. Nirvaza), (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 paksaya (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 paksaya (pratyaya), ‘concurrent occasion ;’ but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it.
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through many myriads of Kappas (world-ages) of the past.’
6. Then the paribbagaka Sariputta went to the place where the paribbagaka Moggallana was. And the paribbagaka Moggallana saw the paribbagaka Sdriputta coming from afar; seeing him he said to the paribbagaka 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.’
‘And how, friend, have you done so ?’
7-9. ‘I saw, friend, the Bhikkhu Assagi who went through RAgagaha for alms (&c.', 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 ?”
‘I saw, friend, the Bhikkhu Assagi who went through RAgagaha for alms (&c.', 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 Assagi pronounced the following Dhamma sentence: “Of all objects which proceed from a cause, the Tathagata has explained the cause, and He has explained their cessation also ; this is the doctrine of the great Samaza.”’
And the paribbagaka Moggallana, after having heard (&c., as in § 5, down to the end).
24,
1, Then the paribbagaka Moggallana said to the paribbagaka S4riputta: ‘Let us go, friend, and join
1 See §§ 2-4. Instead of ‘ The paribbagaka SAriputta,’ of course, the pronoun of the first person is to be read; instead of ‘The venerable Assagi’ read, ‘The Bhikkhu Assagi;’ and further, the vocative ‘Friend’ (Avuso), addressed to Moggallana, is inserted three or four times in the course of this narration.
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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 paribbagakas live here (as followers of Sa#igaya), 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 Sériputta and Moggallana went to the place where those paribbagakas were; having approached them, they said to the paribbagakas: ‘Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.’
(The paribbagakas 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 Samaza, we all will place ourselves also under the spiritual direction of the great Samaza.’
2. Then Sériputta and Moggallana went to the place where the paribb4égaka Sazgaya was; having approached him, they said to the paribbagaka Sa#gaya: ‘Friend, we-are going to join the Blessed One; that He, the Blessed One, may be our teacher.’
(Sazgaya replied): ‘ Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’
Anda second time Sdriputta and Moggallana said, &c. And a third time Sdriputta 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 Sdriputta and Moggallana took with them those two hundred and fifty paribbagakas and went to the Ve/uvana. But the paribbagaka Sazgayap. 149 began, on the spot, to vomit hot blood from his mouth}.
But Sdriputta and Moggallana took with them those two hundred and fifty paribbagakas and went to the Ve/uvana. But the paribbagaka Sazgayap. 149 began, on the spot, to vomit hot blood from his mouth}.
And the Blessed One saw them, Sériputta and Moggallana, coming from afar; on seeing them he thus addressed the Bhikkhus: ‘There, O Bhikkhus, two companions arrive, Kolita and Upatissa?; these will be a pair of (true) pupils, a most distinguished, auspicious pair.’
When® (Sériputta 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 Veduvana, 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 Sdriputta 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 Assagi and Sériputta.
8 As to this repetition of what had been related before, comp. the note on chap.15. 6, 7. The words from gambhire down to upadhisamkhaye form a sloka. 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 Pifakas 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, §§ 8, 10), ought also, perhaps, to be included in the same category.
p. 150
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 S4riputta 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 pabbagga 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 ordination.
5. At that time many distinguished young Magadha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), ‘The Samaza Gotama causes fathers to beget no sons; the Samaza Gotama causes wives to become widows; the Samaza Gotama causes families to become extinct. Now he has ordained one thousand Ga/ilas, and he has ordained these two hundred and fifty paribbagakas who were followers of Sazigaya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Samaza Gotama. And moreover, when they saw the Bhikkhus, they reviled them in the following stanza: ‘The great Samavza has come to Giribbaga (i.e. Ragagaha) of the Magadha people, leading with him all the followers of Sa#gaya; 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, I5I1
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 over. And if they revile you, O Bhikkhus, in this stanza: “ The great Samawa 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 Tath4gatas, 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 Bhikkhus, reviled them in the following stanza: ‘The great Samamza has come, &c.’
Then the Bhikkhus replied to the revilers in the following stanza: ‘It is by means of the true doctrine, &c.’
Then the people understood: ‘It is by truth, and not by wrong, that the Sakyaputtiya Samamas 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 Sdriputta and Moggallana.
End of the fourth Bhdzavara.
25), 1. At that time some Bhikkhus, as they had no upagghayas (preceptors) and received no exhortap. 2tion 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.
1 The chief object of the first book being to discuss the regulations for the upasampad4 ordination, at which the preceptor
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 Samazas go on their rounds for alms wearing improper 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 Brahmamzas 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-
(upagghaya) of the candidate has a principal part, the text now goes on to relate the institution of the office and upagghayas, and to explain the mutual duties incumbent on upagghayas and pupils (saddhivih4rikas).
1 Buddhaghosa has the following note on utti//hapatta: ‘utti/#hapattan ti pizd4ya karanakapattam, tasmim hi manussa ufhis/fhasaitgino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pas4dik4 ; the usual spelling is u#his¢ha), tasma utti/hapattan ti vuttam. athava u/hahitva pattam upandmentiti evam ettha attho da/‘habbo.’ We take the word, as the former of Buddhaghosa’s two explanations implies, for a composition of ukkhistha. For the conversion of palatal consonants into dentals, see E. Kuhn, Beitrige zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner’s Milinda Paftho, Pp. 213, 214.
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scientious, anxious for training, were annoyed, murmured, 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 Bhikkhus 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 Bhikkhus: ‘It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy of Samamzas, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, &c.? Howcan 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 converted 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 converted 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 religiousp. 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 upaggaya (or preceptor).
‘The upaggaya, O Bhikkhus, ought to consider the saddhivihdrika (i.e. pupil) as a son; the saddhiviharika ought to consider the upagghaya 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. ‘And let them choose, O Bhikkhus, an upagghaya in this way: Let him (who is going to choose an upaggaya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upagghaya), sit down squatting, raise his joined hands, and say: “Venerable Sir, be my upagg4ya; venerable Sir, be my upagghdya; venerable Sir, be my upagghaya.” (Ifthe 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 upagghaya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upagg/Aya has not been chosen.
8. ‘The saddhivihdrika, O Bhikkhus, ought to observe a strict conduct towards his upagghaya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes! 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, 16. ADMISSION TO THE ORDER OF BHIKKHUS. I55
let him give (to the upagg#dya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upagg/Aya). If there is ricemilk, let him rinse the jug and offer the rice-milk (to the upagg#aya). When he has drunk it, let him give water (to the upagg#4ya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghaya 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 upagg#4ya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghaya has risen, let him take away the seat. If the place is dirty, let him sweep the place.
9. ‘If the upagghaya wishes to go into the village, let (the saddhivihdrika) give (to the upagghaya) 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! and give them (to the upagg/4ya), rinse the alms-bowl, and give it him with some water in it. If the upagghaya 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 upagg/4ya as his attendant. Let him not go too far (from the upaggh4ya) nor too near. Let him take (from the upagg4ya) what has been put into his alms-bowl 2.
10. ‘When the upagghaya speaks, let (the sad-
1 Buddhaghosa explains saguzam katva by ekato katva.
2 According to Buddhaghosa the meaning of these words is: If the alms-bowl of the upagg/4ya 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 upagg/aya.
p. 11
dhiviharika) not interrupt him. If the upagghaya is in danger of committing an offence by the words he says, let (the saddhivih4rika) keep him back. When (the upaggdya) turns back (from his alms-pilgrimage), let the saddhivihdrika go back (to the Vihara) before (the upagg/Aya), prepare a seat, get water for the washing of his feet, a foot-stool, and a towel!; then let him go to meet the upagghaya, 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 upagg/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» Let him....the girdle®. If there is any food received in the alms-bowl, and the upaggaya desires to eat it, let him give water (to the upagg aya) and then offer him the food.
11. ‘Let him offer to the upaggAya (water) to drink. When the upagghaya has finished his meal, let (the saddhivih4rika) 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 upagghaya has finished his meal, let (the saddhivih4rika) 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 T.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 (Buddhaghosa).
® The Pali text is: ‘Obhoge k4yabandhanam kAtabbam.’ Buddhaghosa’s note runs as follows: ‘Kayabandhanam samgharitva (read samharitva) Aivarabhoge pakkhipitva /hapetabbam.’ We do not venture to offer any conjectures as to the meaning of this passage.
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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 upaggaya 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. ‘Ifthe upaggaya 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. Ifthe upagg4ya wishes to go to the gantaghara?, let (the saddhivihdrika) knead the powder *, moisten the clay*, take up the chair belonging to the gantAdghara, follow the upagghaya from behind, give him the chair, take his
1 See Chap. 6.11, with the note.
2 A gantaghara (Sansk. yantragrzha, according to Dr. Biihler’s conjecture) is a bathing-place for hot sitting baths. See Kullavagga V,14, 3; VIII, 8; Kuhn’s Zeitschrift fir vergleichende Sprachf., XXV, 325.
8 It is first moistened by water and then kneaded into lumps (Buddhaghosa),—no doubt to be rubbed over the person who is bathing. ;
* The face was besmeared with moistened clay in order to protect it from the heat. See Kullavagga V, 14, 3.
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“.
robe and put it aside, give him the powder and the clay. If he is able’, let him also enter the gantaghara. When he is going to enter the gantéghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the gantaghara.
p. 13
“.
robe and put it aside, give him the powder and the clay. If he is able’, let him also enter the gantaghara. When he is going to enter the gantéghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the gantaghara.
13. ‘Let him not sit down so as to encroach on senior Bhikkhus, nor let him dislodge junior Bhikkhus from their seats. Let him wait upon the upaggaya in the gantaghara. When he is going to leave the gantaghara, let him take up the chair belonging to the gant4ghara, cover himself from before and behind, and thus leave the gantaghara. Let him wait upon the upagg/4ya 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 upagghaya’s body, give him his under garment and his upper garment, take the chair belonging to the gantaghara, go before the upagg/4ya, prepare a seat for him, and get water for the washing of his feet, a foot-stool, and a towel®. Let him offer to the upagghaya (water) to drink.
14. ‘If (the upagg4ya) likes being called upon to deliver a discourse, let him call upon (the upaggdya to do so). If (the upagg#dya) likes questions being put to him, let him put questions (to the upagg/Aya).
‘If the Vih4ra, in which the upaggaya dwells, is dirty, let him clean that Vih4ra, if he is able to do so. When cleaning the Vih4ra, let him first take away the alms-bowl and the robe (of the upagg/4ya)
1 Le. 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. I59
and lay them aside. Let him take away the mat and the sheet! 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 bed? and put them aside. Let him take away the spitting-box and put it aside. Let him take away the board to recline on® 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 cobwebs in the Vih4ra, let him remove them as soon as he sees them. Let him wipe off the casements‘* and the corners of the room. Ifa 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 Vihara 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 Vihara may not become dusty. Let him heap up the sweepings and cast them aside.
16. ‘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 Kullavagga VI, 2, 5.
5 See Kullavagga VI, 20, 2.
* See the Samanta Pasddika, ap. Minayeff, Pratimoksha, p. 87.
p. 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 without rubbing it (against the floor) and without knocking it against door and doorpost, and put it in its place. Let him put the chair in the sunshine, &c.! 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.!
17. ‘Let him put away the alms-bowl and the robe. When he puts them away (&c., as in § 11, 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.? 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 storeroom. 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 into the pot.
1 As in the preceding clause. 2 The same for North and South.
I, a5, 21, ADMISSION TO THE ORDER OF BHIKKHUS, I61
20. ‘If discontent has arisen within the upagghaya’s heart, let the saddhiviharika appease him!, or cause him to be appeased (by another), or compose him by religious conversation. If indecision has arisen in the upagg4ya’s mind, let the saddhivihdrika dispel it, or cause it to be dispelled, or compose him by religious conversation. If the upagghaya takes to a false doctrine, let the saddhivihdarika discuss it, or cause another to discuss it, or compose (the upagghaya) by religious conversation.
If the upagghaya takes to a false doctrine, let the saddhivihdarika discuss it, or cause another to discuss it, or compose (the upagghaya) by religious conversation.
21. ‘Iftheupaggaya is guilty of a grave offence, and ought to be sentenced to pariv4sa discipline’, let the saddhiviharika take care that the Samgha sentence the upaggh4ya to parivadsa discipline. If the upagg4ya ought to be sentenced to recommence his penal discipline, let the saddhivihdrika take care that the Samgha may order the upagghaya to recommence his penal discipline. If the manatta discipline ought to be imposed on the upaggaya, let the saddhivihdrika take care that the Samgha impose the manatta discipline on the upagghaya. If the upagghaya is to be rehabilitated (when his penal discipline has been duly undergone), let the saddhivihdrika take care that the Samgha rehabilitate the upagg/4ya.
1 Literally, make it (the discontentedness) clear. Buddhaghosa reads vipakasetabbo vaipakdasapetabbo, which he explains _ thus: ‘ vapak&setabbo means, “ Let (the saddhiviharika) lead him to another place;” vapak4s4petabbo means, “Let him tell another Bhikkhu to take the Thera and go with him elsewhere.”’ 2 The second and third books of the Kullavagga contain a detailed explanation of parivdsa and of the other technical terms contained in this paragraph.
(13] M
p. 22
22. ‘If the Samgha wishes to proceed against the upagghdya by the tagganiyakamma’, or the nissaya, or the pabbaganiyakamma, or the pa¢isAraziyakamma, or the ukkhepaniyakamma, let the saddhivihdarika do what he can in order that the Samgha may not proceed against the upagghdya or may mitigate the proceeding. Or if the Samgha has instituted a proceeding against him, the tagganiyakamma, &c., or the ukkhepaniyakamma, let the saddhivihd4rika do what he can in order that the upaggAya may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Samgha may revoke its sentence.
23. ‘If the robe of the upagghAya must be washed, let the saddhivihdrika wash it or take care that the upagghdya’s robe is washed. If a robe must be made for the upagg/4ya, let the saddhiviharika make it or take care that the upagghaya’s robe is made. If dye must be boiled for the upagghaya, &c. If the robe of the upagghaya 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 upagg#4ya. Let him not accept an alms-bowl from any one else without the permission of his upaggaya. 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
' The discussion about the tagganiyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the Kullavagga.
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Let him not accept a robe from any one else; let him not give articles
' The discussion about the tagganiyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the Kullavagga.
p. 163
(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 Vih4ra); let him not have the food received by himself in alms carried by any one (to the Vihdra) without the permission of his upaggaya. Let him not enter the village, or go to a cemetery, or go abroad on journeys without the permission of his upagg#4ya. If his upagghaya is sick, let him nurse him as long as his life lasts, and wait until he has recovered.’
End of the duties towards an upagg haya.
26.
1. ‘The upagghaya, O Bhikkhus, ought to observe a strict conduct towards his saddhiviharika. And these are the rules“for his conduct: Let the upagghaya, O Bhikkhus, afford (spiritual) help and furtherance to the saddhivih4arika by teaching, by putting questions to him, by exhortation, by instruction. Ifthe upaggaya has an alms-bowl and the saddhivihdrika has not, let the upagghaya give the alms-bowl to the saddhivih4rika or take care
M 2
p. 2
that the saddhivihdrika gets an alms-bowl. If the upagghaAya has a robe and the saddhiviharika has not, let the upaggAAya give the robe, &c. If the upagghaya has the articles (required for a Bhikkhu) and the saddhiviharika has not, &c.
2-6. ‘If the saddhivihdrika is sick, let (the upagghaya) arise betimes and give him the teethcleanser 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. 10-131, down to:). Let him offer to the saddhivih4rika water to drink.
7-10. ‘If the Vihara in which the saddhivih4rika dwells, is dirty (&c., as in chap. 25. 14-22).