From the archive

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 7 of 12

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).

11. ‘If the robe of the saddhivihdrika must be washed, let the upagg4ya tell the saddhiviharika: “Thus must you wash your robe,” or let him take care that the saddhivihdrika’s robe is washed. Ifa robe must be made for the saddhiviharika, let the upagg/4ya tell the saddhiviharika: “Thus must you make the robe,” or let him take care that the saddhivihdrika’s robe is made. If dye must be boiled for the saddhiviharika, &c. If the robe of the saddhivihdrika must be dyed, let the upaggaya 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 saddhivihérika

* Instead of, ‘Follow the upagghaya from behind’ (chap. 23. 12), read here, ‘ Go (with the saddhiviharika),’

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is sick, let him nurse him as long as his life lasts, and wait until he has recovered.’

End of the duties towards a saddhivih4rika.

27.

1. At that time the saddhivihdrikas did not observe a proper conduct towards their upaggAyas. The moderate Bhikkhus! were annoyed, murmured, and became angry, saying, ‘How can the saddhiviharikas not observe a proper conduct towards their upaggh4yas?’ These Bhikkhus told this thing to the Blessed One.

(Then Buddha questioned the Bhikkhus): ‘Is it true, O Bhikkhus, that the saddhivihdrikas do not observe a proper conduct towards their upagghayas?’

(They replied) : ‘It is true, Lord.’

Then the blessed Buddha rebuked those Bhikkhus: ‘How can the saddhivihdrikas, O Bhikkhus, not observe a proper conduct towards their upagghayas?’ Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus?: ‘Let a saddhiviharika, O Bhikkhus, not forbear to observe a proper conduct towards

1 We believe that the words ‘The moderate Bhikkhus’ are intended 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.

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his upagghaya. He who does not observe it, is guilty of a dukkaZa! offence.’

2. Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One.

2 All this is an abbreviation of what has been given at full length in chap. 25. 4-6.

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his upagghaya. He who does not observe it, is guilty of a dukkaZa! 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 saddhivihdrika) who does not observe a proper conduct. And he ought, O Bhikkhus, to be turned away in this way: (The upaggaya 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 express this by gesture, or by word, or by gesture and word, the saddhivihdrika has then been turned away. If he does not express this by gesture, nor by word, nor by gesture and word, the saddhivihdrika has not been turned away.’

3. At that time saddhivihdrikas who had been turned away did not beg pardon (of their upaggéyas). They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that (a saddhiviharika who has been turned away) should beg pardon (of his upagghaya).’

They did not beg pardon notwithstanding. They told, &c.

‘I prescribe, O Bhikkhus, that (a saddhivihérika) who has been turned away shall not forbear to beg pardon (of his upagghaya). If he does not beg pardon, it is a dukka/a offence.’

1 Those slight offences which were not embodied in the Patimokkha are called dukka/a offences. They range, as to their gravity, with the p4fittiya 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 Xullavagga XI, 1, 10.

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4. At that time upagghayas, when the saddhiviharikas begged their pardon, would not forgive them. They told, &c. |

‘I prescribe, O Bhikkhus, forgiving.’

Notwithstanding this they did not forgive. The saddhivih4rikas 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 withhold it. He who does not forgive, is guilty of a dukkadZa offence.’

5. At that time upagg/4yas turned away (a saddhivihdarika) 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 upagghdya) who does not turn him away is guilty of a dukka#a offence.

6. ‘In five cases, O Bhikkhus, a saddhivihdrika ought to be turned away: when he does not feel great affection for his upagg4ya, nor great inclination (towards him), nor much shame, nor great reverence, nor great devotion (towards the upagghaya). In these five cases, O Bhikkhus, a saddhivihdrika ought to be turned away.

In these five cases, O Bhikkhus, a saddhivihdrika ought to be turned away.

‘In five cases, O Bhikkhus, a saddhivihdarika ought not to be turned away: when he feels great affection for his upaggaya, great inclination (towards him), &c. In these five cases, O Bhikkhus, a saddhivih4rika ought not to be turned away.

7. ‘In five cases, O Bhikkhus, it is right to turn away a saddhiviharika: when he does not feelp. 8 great affection, &c. In these five cases,O Bhikkhus, it is right to turn away a saddhivihdarika.

‘In five cases, O Bhikkhus, it is not right, &c.

8. ‘In five cases, O Bhikkhus, an upagghaya who does not turn away a saddhivih4rika, trespasses (against the law), and an upagghaya 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 upaggAya who turns away a saddhivih4rika, trespasses (against the law), and an upagg/4ya who does not turn him away, does not trespass, &c.’

28.

1. At that time a certain Brahmaza came to the Bhikkhus and asked them for the pabbagg4 ordination. The Bhikkhus were not willing to ordain him. As he did not obtain the pabbaggA ordination from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins became visible all over his body.

And the Blessed One saw this Brahmaza, who had become emaciated, &c. When he had seen him, . he said to the Bhikkhus: ‘How is it, O Bhikkhus, that this Brahmaza has become emaciated, &c. ?’

‘This Brahmaza, Lord, came to the Bhikkhus and asked them for the pabbagg4 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 Brahmaza ?’

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When he had spoken thus, the venerable Sdriputta
said to the Blessed One: ‘I remember something,
Lord, about this Brahmaza.’

’ “And what is it you remember, S4riputta, about this Brahmama ?’

‘This Brahmaza, Lord, one day, when I went through Ragagaha for alms, ordered a spoonful of food to be given to me; this is what I remember, Lord, about this Brahmaza.’

3. ‘Good, good, Sariputta; pious men, Sériputta, are grateful and remember what has been done to them. Therefore, Sariputta, confer you the pabbagg& and upasampad4 ordinations on that Brahmaza.’

‘Lord, how shall I confer the pabbaggaA and upasam pada ordinations on this Brahmaza ?’

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 refuge!, which I had prescribed. I prescribe, O Bhikkhus, that you confer the upasampada ordination by a formal act of the Order in which the announcement (#atti) is followed by three questions’.

4. ‘And you ought, O Bhikkhus, to confer the

1 See chap. 12 and the note on chap. 1. 1.

I prescribe, O Bhikkhus, that you confer the upasampada ordination by a formal act of the Order in which the announcement (#atti) is followed by three questions’.

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 “atti (see, for instance, § 4). After the fatti 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 #attidutiya kamma (see, for instance, II, chap. 6); in the second case, a fattizatuttha kamma (as in this chapter).

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upasampada ordination in this way: Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha:

‘Let the Samgha, 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.ashisupagghAya). Ifthe Samgha is ready, let the Samgha confer on N.N. the upasampada4 ordination with N. N. as upaggaya. This is the #atti.

5,6. ‘Let the Samgha, reverend Sirs, hear me. This person N.N. desires to receive the upasampad4 ordination from the venerable N. N. The Samgha confers on N.N. the upasampada ordination with N.N. as upaggaya. Let any one of the venerable brethren who is in favour of the upasampada ordination of N. N. with N. N. as upagghaya, 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 Samgha (&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 Samgha with N.N. as upagghaya. The
Samgha is in favour of it, therefore it is silent.
Thus I understand?.’

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. I71

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 upasampad ordination, go to the Samgha, 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 Samgha, reverend Sirs, for the upasampada ordination ; might the Samgha, 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 proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. This person N.N. desires to receive the upasampada ordination from the venerable N. N.; N.N. asks the Samgha for the upasampada ordination with N.N. as upagghaya. If the Samgha is ready, &c.!””’

* Here follows the complete formula of a fattisatuttha kamma, as in chap. 28. 4-6. The only difference is, that here in the “atti, as well as in the three questions, the words ‘N. N. asks the Samgha for the upasampada ordination with N. N. as upagghaya’ are inserted after the words ‘ desires to receive the upasampada ordination from the venerable N. N.’

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30.

1. At that time an arrangement had been made at Ragagaha that the Bhikkhus were to receive excellent meals successively (in the houses of different rich updsakas). Now (one day) a certain Brahmaza thought: ‘Indeed the precepts which these Sakyaputtiya Samavas keep and the life they live are commodious ; they have good meals and lie down on beds protected from the wind?. What if I were to embrace the religious life among the Sakyaputtiya Samamas?’ Then this Brahmaza went to the Bhikkhus and asked them for the pabbag 4 ordination ; the Bhikkhus conferred the pabbagg4 and upasam pada ordinations on him.

2. When he had been ordained, the arrangement of successive meals (with the rich updsakas) came to anend. 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, murmured, 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 Kullavagga IV, 4, 8. It is frequently repeated below,

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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 ?’

It is frequently repeated below,

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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 Samgha, 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 endeavour to live all your life. Vihdras, addkayogas, storied dwellings, attics, caves! are extra allowances.

1 These are the five kinds of dwellings (pafi&a lenani) which are declared to be allowable, Xullavagga VI,1, 2. The single expres-

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‘The religious life has decomposing urine as medicine? for its resource. Thus you must endeavour to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances.’

Here ends the fifth Bhazavara, which contains the duties towards upaggayas.

31.

1. At that time a certain youth came to the Bhikkhus 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 dukkaZ¢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 Kullavagga 1.1. as follows: ‘addhayogo ’ti suvanmavahgageham, pas4do ’ti dighapasAdo, hammiyan ti upariakAsatale pati//AitakOAgaro pasado yeva, guha ’ti i#hakaguha silaguha daruguha pamsuguhé,’ i.e. ‘Addhayoga is a gold-coloured Bengal house. PAs4da is a long storied mansion (or, the whole of an upper storey). Hammiya is a Pasada, which has an upper chamber placed on the topmost storey. Guha is a hut made of bricks, or in a rock, or of wood.’ * Compare Mahavagga VI, 14, 6.

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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 upasampad4_ordination before a chapter of less than ten Bhikkhus. He who performs the upasampadé 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 saddhiviharikas one or two years after their own upasampad&. 1}Thus also the venerable Upasena Vangantaputta conferred the upasampada ordination on a saddhivihdarika of his one year after his own upasampada. When he had concluded the vassa residence, after two years from his own upasampada had elapsed, he went with his saddhiviharika, who had completed the first year after his upasampada, 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: ‘Do things go well with you, Bhikkhu? 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

} This story recurs in the Gataka Commentary II, 449.

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enough, Lord, to support our life, and we have made our journey, Lord, with not too great fatigue.’

The Tathdgatas 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 Tath4gatas 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.

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.

5. And the Blessed One said to the venerable Upananda Vangantaputta: ‘How many years have you completed, O Bhikkhu, since your upasampada?’

‘Two years, Lord.’

‘And how many years has this Bhikkhu completed ?’

‘One year, Lord.’

‘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 Samaza, 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 upasampad§4 ordination who has notp. 177 completed ten years. He who does, is guilty of a dukkaéa offence. I prescribe, O Bhikkhus, that only he who has completed ten years, or more than ten years, may confer the upasam pada ordination.’

6. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasampad§4), we have completed ten years,’ conferred the upasampada ordination ; (thus) ignorant upagghayas were found and clever saddhivihdrikas; unlearned upaggA4yas were found and learned saddhivihdrikas; upagghdyas were found who had small knowledge, and saddhiviharikas who had great knowledge; foolish upaggh&yas were found and wise saddhivih4rikas., And a certain Bhikkhu who had formerly belonged to a Titthiya school, when his upagg4ya remonstrated with him (on certain offences) according to the Dhamma, brought his upagg4ya (by reasoning) to silence and went back to that same Titthiya school'.

7. The moderate Bhikkhus were annoyed, murmured, and became angry : ‘How can those ignorant, unlearned Bhikkhus confer the upasampada ordination (saying), “We have completed ten years, we have completed ten years?” (Thus) ignorant upagghayas are found and clever saddhivihdrikas (&c., down to:), foolish upaggayas are found and wise saddhiviharikas.’

These Bhikkhus told, &c.

‘Ts it true, O Bhikkhus, &c. ?’

‘It is true, Lord.’

8. Then the blessed Buddha rebuked those Bhikkhus : ‘ How can these foolish persons, O Bhikkhus,

1 See the conclusion of this in chapter 38.
[13] N

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confer the upasampada ordination (saying), “We have, &c ?” (Thus) ignorant upagg/ayas are found, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.’

[13] Np. 1 confer the upasampada ordination (saying), “We have, &c ?” (Thus) ignorant upagg/ayas are found, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.’

Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no ignorant, unlearned Bhikkhu, O Bhikkhus, confer the upasampada ordination. If he does, he is guilty of a dukka#a offence. I prescribe, 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 upagghayas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction?, as they had no 4&ariyas and received no ’ exhortation and instruction, went on their rounds for alms wearing improper under and upper garments (&c., as in chap. 25. 1-6, down to:), he thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, (that young Bhikkhus choose) an Afariya?.

1 Buddhaghosa can scarcely be right in explaining pakkhasamkanta by titthiyapakkhasamkanta.

- * Akariya as well as upagghAya means ‘teacher,’ or ‘ preceptor.’ It is very difficult or rather impossible to draw a sharp line of distinction between 4#ariya and-upagghaya. The duties of an 4fariya towards his antevdsika, and of an antevasika towards his 4éariya, as indicated in chaps. 32, 33 (=Xullavagea VIII, 13, 14), are exactly the same as those of an upagghdya

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‘The 4ariya, O Bhikkhus, ought to consider the antevAsika (i.e. disciple) as a son; the antev4sika ought to consider the 4#ariya 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.

‘I prescribe, O Bhikkhus, that you live (the first) ten years in dependence (on an Afariya); he who has completed his tenth year may give a nissaya! himself.

towards his saddhivih4rika and vice versa (chaps. 25, 26 = Xullavagga VIII, 11, 12). The position of an upagghaya, however, was considered as the more important of the two; at the upasampada service the upaggaya had a more prominent part than the A4ariya, as we may infer from chaps. 28, 29, and from the explanations on the 65th pa&ittiya rule which are given in the Sutta Vibhanga. There it is said that, if the upasampad4 ordination had been conferred, against the rule, on a person that has not yet attained his twentieth year, the upagghaya has made himself guilty of a pakittiya offence, the 4fariya and the other present Bhikkhus only of a dukka/a offence. We may add that the succession of Vinaya teachers from Up4li down to Mahinda, which is given in the Dipavamsa (Bhazavaras IV and V), is a succession of upagghayas and saddhiviharikas (see IV, 36, 42, 43, &c.), not of 4Zariyas and antevdsikas; the duty of instructing the young Bhikkhus in the holy doctrines and ordinances seems, therefore, to belong to the upaggAaya rather than to the 4zariya; compare also Dipavamsa VII, 26. So among the Bréhmamas, on the contrary, the 4#arya is estimated higher than the upadhyaya; see Manu II,145; Yagfavalkya I, 35. Compare also chap. 36.1 (end of the paragraph), and Buddhaghosa’s explanation of that passage.

1 Nissaya (i.e. dependence) is the relation between Afariya and antevasika. The antevdsika lives ‘nissaya’ with regard to the Afariya, i.e. dependent on him; the 4fariya gives his nissaya to the antev4sika, i.e. he receives him into his protection and care. At chap. 36.1,‘nissaya’ is said also of the relation between upagghaya and saddhiviharika.

N 2

p. 2

2. ‘And let (the antevdsika), O Bhikkhus, choose his A4ariya 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 A&ariya, 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 antev4sika, O Bhikkhus, ought to observe a strict conduct towards his aéariya’ (&c., as in chap. 25. 8-24).

End of the duties towards an 4éariya.

33.

‘The aariya, O Bhikkhus, ought to observe a strict conduct towards his antevdsika’ (&c., as in chap. 26).

End of the duties towards an antevAsika.

End of the sixth BhAzavadra.

34,

At that time the antevdsikas did not observe a proper conduct towards their 4éariyas (&c., as in chap. 27. 1-8).

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35,

26).

End of the duties towards an antevAsika.

End of the sixth BhAzavadra.

34,

At that time the antevdsikas did not observe a proper conduct towards their 4éariyas (&c., as in chap. 27. 1-8).

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35,

1,2. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasam pada), we have completed ten years,’ gave a nissaya (i.e. they received young Bhikkhus as their antevasikas); (thus) ignorant 4ariyas were found and clever antevAsikas; unlearned Afariyas were found and learned antevdsikas; Aéariyas were found who had small knowledge, and antevasikas who had great knowledge; foolish Aéariyas were found and wise antevdsikas. The moderate Bhikkhus were annoyed (&c., as in chap. 31. 7, 8).

‘Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a dukkadza 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 4éariyas and upagghAyas 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 nissayas’.

They told this thing to the Blessed One.

‘There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhiviharika and) upag-

1 That is, ‘did not know how to decide whether their nissaya was destroyed, or not.’

p. 2

ghaya: When the upagg4ya 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 upagg4ya to the saddhiviharika). These, O Bhikkhus, are the five cases of the cessation of a nissaya between (saddhivihérika and) upagghaya.

‘There are six cases of cessation of a nissaya, O Bhikkhus, between (antevdsika and) 4éariya: When the 4éariya is gone away, &c.; the fifth case is that of order (given by the 4ariya to the antevasika); or (sixthly) when the A4ariya and the upagghaya have come together at the same place”. These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevdsika and) 4gariya.

2. ‘In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada4 ordination, nor give a nissaya, nor ordain a novice: 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

' This refers, according to Buddhaghosa, to the pas4mana
(turning away of the saddhiviharika); see chap. 27. 2.

27. 2.

2 Buddhaghosa: ‘Coming together may be understood either by seeing or by hearing. If a saddhiviharika who lives in dependence (nissaya) on his 4ariya sees his upagghaya paying homage to a sacred shrine in the same Vih4ra, or going on his rounds in the same village, cessation of the nissaya (towards the akariya) is the consequence. If he hears the voice of his upaggh&ya, who preaches the Dhamma or gladdens (lay-people by religious discourse), in the Vihara or in the interior of a house, and if he recognises that it is his upagghAya’s voice, cessation of the nissaya (towards the 4éariya) is the consequence.’

* About the ordination of novices, see chap. 54. 3.

p. 183

not possess full perfection in what belongs to emancipation; 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 upasam pada ordination, give a nissaya, and ordain a novice: When he possesses full perfection 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-concentration, &c.

5. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full perfection 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 unbelieving, shameless, fearless of sinning, indolent, forgetful. 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 regardsp. 2p. 9 moral practices he is guilty of moral transgressions ; or when as regards the rules of conduct? 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.

g. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of ‘moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c.

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 antev4sika ora saddhivih4rika 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 saddhivih4rika in the precepts of proper conduct’, to educate him

* According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the paragika and samgh4disesa rules, while transgressions in conduct (aggh4 ara) consist | in offences against the minor rules of the Patimokkha. Buddhaghosa’s explanation is confirmed by the Mahavagga IV, 16, 12.

? According to Buddhaghosa, this refers to instruction in thep. 185 in the elements of morality!, 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 Kullavagga?). See also Spence Hardy, Manual, p. 492.

in the rules contained in the Khandhaka texts, Mahavagga and Kullavagga?). See also Spence Hardy, Manual, p. 492.

1 This means instructing him in the sekhapafifiatti (Buddhaghosa). 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 asekha. See also Hardy’s note on 4dibrahmafariya-sfla, 1.1. p. 492.

p. 17

_or when he has not completed the tenth year (after his upasampad4). 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 upasampad4). 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.!’

End of the sixteen times? 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 upaggAya, when he remonstrated with him according to the Dhamma, and had returned to that same Titthiya school’, came back again and asked the Bhikkhus for the upasampada ordination. The Bhikkhus told, &c.

‘That Bhikkhu, O Bhikkhus, who having formerlyp. 187 belonged to a Titthiya school, has put to silence his upaggh4ya when he remonstrated with him according 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 pabbaggé and upasampada4 ordinations in this doctrine and discipline, you ought to impose a pariv4sa (a probationtime) of four months.

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 completed the tenth year (after his upasampad4) ;’ and respectively, ‘When he has completed ten years or more than ten years (after his upasampada),’

2 It should be, ‘ Fourteen times.’ 5 See chap. 31, § 6.

On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabbaggé and upasampada4 ordinations in this doctrine and discipline, you ought to impose a pariv4sa (a probationtime) of four months.

2. ‘And you ought, O Bhikkhus, to impose it in this way: Let him (who desires to receive the ordination) 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 Samgha. 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 Samgha.”

3- ‘Let that person, O Bhikkhus, who has formerly belonged to a Titthiya school, approach the Samgha, 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 upasampada ordination in this doctrine and discipline, and ask the Samgha, reverend Sirs, for a parivdsa of four months.” Let him ask thus a second time. Let him ask thus a third time.

p. 4

‘Then let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. This person N. N., who has formerly belonged to a Titthiya school, desires to receive the upasampada ordination in this doctrine and discipline. He asks the Samgha for a parivdsa of four months. If the Samgha is ready, let the Samgha impose on N. N., who has formerly belonged to a Titthiya school, a parivdsa of four months. This is the #atti.

4. ‘“Let the Samgha, reverend Sirs, hear me. This person N. N., who has, &c. He asks the Samgha for a pariv4sa of four months. The Samgha imposes on N. N., who has formerly belonged to a Titthiya school, a pariv4sa of four months. Let any one of the venerable brethren who is in favour of imposing a parivdsa 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 parivdsa of four months has been imposed by the Samgha on N. N., who has formerly belonged to a Titthiya school. The Samgha 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 upasampada4 when the probationtime 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

‘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 villagep. 189 too early, and comes back (to the Vihara) too late, thus, O Bhikkhus, a person that has formerly belonged 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.

‘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 satisfied, 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, dissatisfied, when people speak in praise of the Buddha, the

p. 8

Dhamma, and the Samgha; this, O Bhikkhus, is a decisive moment for the failure of a person that has formerly belonged to a Titthiya school (in obtaining admission to the Samgha).

‘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 upasampada 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).

‘When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus succeeded in satisfying (the Bhikkhus), the upasampada ordination ought to be conferred on him.

11. ‘If a person, O Bhikkhus, that has formerly belonged to a Titthiya school, comes (to the Bhikkhus) naked, it is incumbent on his upagghaya to get a robe for him. If he comes with unshaven hair, the Samgha’s permission ought to be asked for having his hair shaved?.

‘If fire-worshippers and Gadilas come to you, O Bhikkhus, they are to receive the upasampada ordination (directly), and no pariv4sa is to be imposed on them. And for what reason? These, O Bhikkhus, hold the doctrine that actions receive their

1 Compare chap. 48.

I, 39, 22 ADMISSION TO THE ORDER OF BHIKKHUS. I9QI

reward, and that our deeds have their result (according to their moral merit).

‘If a Sakya by birth, O Bhikkhus, who has belonged to a Titthiya school, comes to you, he is to receive the upasampada ordination (directly), and no parivdsa is to be imposed on him. This exceptional 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 BhAzavara.

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 Givaka Koméarabhaééa! and said: ‘ Pray, doctor, cure us.’

‘I have too many duties, Sirs, and am too occupied. I have to treat the Magadha king Seniya Bimbis4ra, 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.’

‘Thave too many duties, Sirs, &c.; I cannot cure you.’

2. Now those people thought: ‘Indeed the precepts which these Sakyaputtiya Samazas keep and

1 Givaka was physician to king Bimbisara, and one of the chief partisans of Buddha at the court of Ragagaha. See VIII, 1, the introduction of the Samaffaphala Sutta, &c.

p. 192

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 Samawas: then the Bhikkhus will nurse us, and Givaka Kom4rabha4éa will cure us.’

Thus these persons went to the Bhikkhus and asked them for the pabbagy4 ordination; the Bhikkhus conferred on them the pabbaggé and upasampada ordinations; and the Bhikkhus nursed them, and Givaka KomérabhaZ#éa 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: ‘Give us food for the sick; give us food for the tenders of the sick; give us medicine for the sick.’ And also Givaka Komarabhaéa, 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 Gtvaka Komérabhaésa and said: ‘ Pray, doctor, cure me.’

‘T have too many duties, Sir, and am too occupied ; I have to treat the Magadha king Seniya Bimbis4ra, 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.’

‘T have too many duties, Sir, &c.; cannot cure you.’

5. Now that man thought: ‘Indeed the precepts which these Sakyaputtiya Samazas keep (&c., down to:): then the Bhikkhus will nurse me, and Givaka Komifrabhaééa 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 pabbagg4A ordination; the Bhikkhusp. 193 conferred on him the pabbagga and upasampad4 ordinations; and the Bhikkhus nursed him, and Givaka Komérabhagéa cured him. When he had become free from sickness, he returned to the world. Now Givaka Komfrabhaééa saw this person that had returned to the world; and when he saw him he asked that person: ‘Had you not embraced the religious life, Sir, among the Bhikkhus ?’

‘Yes, doctor.’

‘And why have you adopted such a course, Sir?’

Then that man told Gtvaka Komérabhaééa the whole matter.

6. Then Givaka Koméarabhaééa was annoyed, murmured, and became angry: ‘ How can the venerable brethren confer the pabbagg4 ordination on a person affected with the five diseases ?’

And Gtvaka Komfarabhaééa went 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, Givaka Komfrabhaksa said to the Blessed One: ‘ Pray, Lord, let their reverences not confer the pabbagga ordination on persons affected with the five diseases.’

7. Then the Blessed One taught, incited, animated, and gladdened Givaka Komarabhaksa by religious discourse; and Givaka Komérabhaéfa, having been taught... . and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one,

[13] oO

p. 1

O Bhikkhus, who is affected with the five diseases, receive the pabbagy4 ordination. He who confers the pabbaggé ordination (on such a person), is guilty of a dukkaZa offence.’

40.

I, 40, 1.

O Bhikkhus, who is affected with the five diseases, receive the pabbagy4 ordination. He who confers the pabbaggé ordination (on such a person), is guilty of a dukkaZa offence.’

40.

1. At that time the border provinces (of the kingdom) of the Magadha king Seniya Bimbisara were agitated. Then the Magadha king Seniya Bimbisara gave order to the officers who were at the head of the army: ‘Well now, go and search through the border provinces’ The officers who were at the head of the army accepted the order of the Magadha king Seniya Bimbis4ra (by saying), ‘Yes, Your Majesty.’ oo

2. Now many distinguished warriors thought: ‘We who go (to war) and find our delight in fighting, do evil and produce great demerit. Now what shall we do that we may desist from evil-doing and may do good ?’

Then these warriors thought: ‘ These Sakyaputtiya Samamas lead indeed a virtuous, tranquil, holy life;.they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If we could obtain pabbagg4é with the Sakyaputtiya Samazas, we should desist from evil-doing and do good.’

Thus these warriors went to the Bhikkhus and

1 On uzfinatha, compare the use of ukkhekkhami at Mahaparinibbana Sutta I, 1 (p.1), which Buddhaghosa rightly explains by u4khindissdmi. But we think it better to adhere here to the reading u&Ainatha, in accordance with the MSS.

p. 195

asked them for the pabbaggd ordination; the Bhikkhus conferred on them the pabbaggA and upasampada ordinations.

3. The officers at the head of the army asked the royal soldiers: ‘Why, how is it that the warriors N. N. and N.N. are nowhere to be seen ?’

‘The warriors N. N. and N.N., Lords, have embraced religious life among the Bhikkhus.’

Then the officers at the head of the army were annoyed, murmured, and became angry: ‘ How can the Sakyaputtiya Samavas ordain persons in the royal service ?’

The officers who were at the head of the army. told the thing to the Magadha king Seniya Bimbisfra. And the Magadha king Seniya Bimbisdra asked the officers of justice: ‘Tell me, my good Sirs, what punishment does he deserve who ordains a person in the royal service ?’

‘The upagghAya, Your Majesty, should be beheaded ; to him who recites (the kammav4£4), the tongue should be torn out; to those who form the chapter, half of their ribs should be broken.’

4. Then the Magadha king Seniya Bimbisdra went 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 Magadha king Seniya BimbisAra said to the Blessed One: ‘Lord, there are unbelieving kings who are disinclined (to the faith) ; these might harass the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not confer the pabbagg4 ordination on persons in royal service.’

Then the Blessed One taught (&c., see chap. 39. 7,

0 2

p. 41

Pray, Lord, let their reverences not confer the pabbagg4 ordination on persons in royal service.’

Then the Blessed One taught (&c., see chap. 39. 7,

0 2p. 41 down to:), thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, who is in the royal service, receive the pabbagg4 ordination. He who confers the pabbagg4 ordination (on such a person), is guilty of a dukkaéa offence.

41.

At that time the robber Angulimala! had embraced religious life among the Bhikkhus. When the people saw that, they became alarmed and terrified; they fled away, went elsewhere, turned away their heads, and shut their doors. The people were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas ordain a robber who openly wears the emblems (of his deeds)?’

Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told the thing to the Blessed One.

The Blessed One thus addressed the Bhikkhus: ‘Let no robber, O Bhikkhus, who wears the emblems (of his deeds), receive the pabbagg4 ordination. He who confers the pabbagga ordination (on such a person), is guilty of a dukkaf¢a offence.’

1 The robber Angulimala (i.e. he who wears a necklace of fingers), whose original name was Ahimsaka, had received this surname from his habit of cutting off the fingers of his victims and wearing them as a necklace. See Spence Hardy, Manual,

P- 249 seq.

p. 197

42.

1. At that time the Magadha king Seniya BimbisAra had issued the following decree: ‘No one is to do any harm to those who are ordained among the Sakyaputtiya Samazas ; well taught is their doctrine ; let them lead a holy life for the sake of the complete extinction of suffering.’

Now at that time a certain person who had committed robbery was imprisoned in the jail. He broke out of the jail, ran away, and received the ‘pabbagg4 ordination with the Bhikkhus.

2. The people who saw him, said: ‘ Here is the robber who has broken out of jail ; come, let us bring him (before the authorities)’

But some people replied: ‘Do not say so, Sirs.
A decree has been issued by the Magadha king
Seniya Bimbiséra: ‘No one is to do any harm to
those who are ordained, &c.

People were annoyed, murmured, and became angry, thinking: ‘Indeed these Sakyaputtiya Samamas are secure from anything; it is not allowed to do any harm to them. How can they ordain a robber who has broken out of jail ?’

They told this thing to the Blessed One.

‘Let no robber, O Bhikkhus, who has broken out of jail, receive the pabbagg4 ordination. He who confers the pabbag 4 ordination (on such a person), is guilty of a dukka‘a offence.’

p. 43

43.

At that time a certain person who had committed robbery had run away and had become ordained with the Bhikkhus. At the royal palace a proclamation was written: ‘Wherever he is seen, he is to be killed,’

I, 43.

43.

The people who saw him, said: ‘ Here is the proclaimed robber; come, let us kill him’ (&c., as in chap. 42).

‘Let no proclaimed robber, O Bhikkhus, receive the pabbagg4 ordination. He who confers the pabbagg4 ordination (on such a robber), is guilty of a dukka/a offence:

44,

At that time a certain person who had been punished by scourging had been ordained with the Bhikkhus. People were annoyed, &c.: ‘How can these Sakyaputtiya Samamas ordain a person that has been punished by scourging ?’

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, who has been punished by scourging, receive the pabbayg 4 ordination. He who confers the pabbagg ordination (on such a person), is guilty of a dukkaZ¢a offence.’

45.

At that time a certain person who had been punished by branding (&c., as in chap. 44, down to the end).

p. 199

46.

At that time a certain person who was in debt, ran away and was ordained with the Bhikkhus. When his creditors saw him, they said: ‘There is our debtor; come, let us lead him (to prison).’ But some people replied : ‘ Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisara: ‘No one is to do any harm to those who are ordained with the Sakyaputtiya Samazas; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.’

People were annoyed, murmured, and became angry: ‘Indeed these Sakyaputtiya Samawas are secure from anything; it is not allowed to do anything to them. How can they ordain a debtor ?’

They told this thing to the Blessed One.

‘Let no debtor, O Bhikkhus, receive the pabbagg4 ordination. He who confers the pabbagy4 ordination (on a debtor), is guilty of a dukkaZa offence.’

47,

At that time a slave ran away and was ordained with the Bhikkhus. When his masters saw him, they said: ‘There is our slave; come, let us lead him away (back to our house),’ (&c., as in chap. 46).

‘Let no slave, O Bhikkhus, receive the pabbaggaé ordination. He who confers the pabbagygA ordination (on a slave), is guilty of a dukka#a offence.’

p. 1

48.

1. At that time a certain smith! who was baldheaded, having had a quarrel with his father and mother, had gone to the Arama and received pabbaggA with the Bhikkhus. Now the father and mother of that bald-headed smith, searching - after that bald-headed smith, came to the Ardma and asked the Bhikkhus: ‘Pray, reverend Sirs, have you seen such and such a boy ?’

The Bhikkhus, who did not know him, said: ‘We
do not know him;’ having not seen him, they said:
‘We have not seen him.’