* Gokanfaka-haté ’ti gunna khurehi akkanta-bhumito samu/shehi go-kaw/akehi upahaté. Te kira gokan/ake ekapasalika upahan&
p. 35
May the Blessed One be pleased, therefore, to allow the use, in the Southern country and in Avanti, of shoes with thick linings. In the Southern country and in Avanti, Lord, men attach great importance to bathing, and are pure by use of water. May the Blessed One be pleased to allow, in the Southern country and in Avanti, the constant use of the bath’. In the Southern country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country? the eragu, moragu, magg/4ru, and gantu grasses *® are used for coverlets, so are sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti. May the Blessed One be pleased to allow the use of such coverlets there. [7.] At present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who have left the district, saying, ‘We give this set of robes to (a Bhikkhu) of such and such a name.’ When they return, the Bhikkhus tell them, ‘A set of robes has been given to you by a person of such and such a name.’ But they, fearing to offend, do not accept it, saying, ‘Let us not be guilty of a Nissaggiya.’ May the Blessed One be pleased to make a detailed statement in the matter of robes.”’
rakkhitum na sakkonti, evam khar4 honti(B.). Alwis takes gokanéaka as a plant (Ruellia Longifolia).
* Compare the 57th PA&éittiya.
® See below, § 12; and compare Rh. D., ‘ Buddhist Birth Stories,’ p. 61.
* Im4 fatasso pi tina-gatiyo. Etehi kata-sa/ake fa taffikayo ha karonti. Ettha eragfi ’ti ekaraka-linam, tam o/frikam. Moragutizam tamba-sisam sukhumam mudukam sukha-samphassam ; tena kata tasfka nipaggitva vus//Aitamatte pana uddhumété hutvé ti/ati. Magg4runé (sic, and so Alwis) kata-s4/ake pi karonti. Gantussa mani-sadiso vanno hoti. Taffka is a mat; see GAtaka I, 141. Compare Sanskrit Eraka, and Mayfiraka.
D2
p. 8
‘Even so, Lord,’ said the venerable Soma in assent to the venerable Mahé Kaéé4yana, and, rising from his seat, he departed thence, keeping his right side towards him. And taking up his bed, he went on with his robe on, and his bowl in his hand to SAvatthi.
8. And wandering from place to place he arrived at the place where the Blessed One was, at Savatthi in the Getavana, Anatha-pizaika’s park. And when he had come there he saluted the Blessed One, and took his seat beside him.
Then the Blessed One said to the venerable Ananda: ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought :
And when he had come there he saluted the Blessed One, and took his seat beside him.
Then the Blessed One said to the venerable Ananda: ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought :
‘Inasmuch as the Blessed One commands me to make ready a sleeping-place for the Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the same Vihdra with that Bhikkhu, he desires to dwell in the same Vihdra with the venerable Soma.’ And he made ready a sleeping-place for the venerable Sova at the place where the Blessed One was staying.
9. Then the Blessed One, after spending the greater part of the night in the open air, entered the Vihéra. And also the venerable Soma, having spent the greater part of the night in the open air, entered the Vihdra. And the Blessed One rose up, early in the morning, towards dawn, and requested the venerable Soma, saying,
‘May the Dhamma so become clear to you that you may speak!’
1 Pafibh&tu tam bhikkhu dhammo bhisitum. Compare Buddhaghosa’s commentary on the similar idiom used in the Maha-
p. 37
‘Even so, Lord!’ said the venerable Sova in assent to the Blessed One; and he intoned all the verses in the Book of the Eights (A¢¢Aaka-vaggikAni ').
And the Blessed One, at the conclusion of the venerable Sova’s recitation, expressed his pleasure, saying, :
‘Excellent, most excellent,O Bhikkhu! Well have the Eights been grasped by thee, well thought over, well learnt by heart: and with a fine voice art thou gifted, distinct, pleasant *, able to make things understood. How many years is it since thou hast been ordained ?’
‘One year, my Lord!’
10. ‘But why have you postponed it so long ?’
‘’Tis long, Lord, since I saw into the danger of the passions, but life in a household is crowded with business and with cares,’
And the Blessed One, when he heard that matter, gave utterance at that time to the expression of emotion :
‘When he has seen the danger of the world, when he has understood the Truth, when he has become free from Upadhi, parinibbana Sutta II, 31 as given by Rh. D. (‘ Buddhist Suttas from the Pali,’ p. 36).
1 A/thaka-vagga is the name of the fourth book in the Sutta Nipata. See Professor Fausbdll’s translation, p. viii. It may also be the name of divisions of other books, but probably that portion of the Sutta Nip4ta is here referred to.
2 On Ane/agalaya compare ne/4 vak4 in § 6 of the Xfila-sila.
® Ariyo is the man who has entered the Path, Sufi is locative. Nirdpadhi, he in whom there remains no longer the cause of the renewal of existence as a separate individual (the cause referred to being thirst or excitement and craving, Tanh4, Up4dana).
p. 11
‘The pilgrim finds in sin no pleasure, his delight is in the word, the pure.’
Nirdpadhi, he in whom there remains no longer the cause of the renewal of existence as a separate individual (the cause referred to being thirst or excitement and craving, Tanh4, Up4dana).
p. 11
‘The pilgrim finds in sin no pleasure, his delight is in the word, the pure.’
11. Then thought the venerable Sova: ‘The Blessed One is pleased with me. This then is the time which my superior spoke of.’ And rising from his seat, and arranging his robe on one shoulder, he bowed down with his head at the feet of the Blessed One, and said:
‘Lord! my superior Maha Ka#é4yana bows down in salutation at the feet of the Blessed One. In the Southern country and in Avanti there are (&c., as in §§ 4-7, down to the end of the message).’
Then the Blessed One on that occasion and in that connection, having delivered a religious discourse, addressed the Bhikkhus and said:
‘The Southern country and Avanti has but few Bhikkhus. I allow the upasampada4 (ordination) in border countries to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara.’
12. ‘In this passage the following are the border countries referred to". To the East is the town Kagangala, and beyond it Mah4s4l4. Beyond that is border country; this side of it is the Middle country. To the South-east is the river Salalavatt. Beyond that is border country; this side of it is the Middle country. To the South is the town Setakazzika. Beyond that is border country; this side of it is the Middle country. To the West is the Braéhman district of Thana. Beyond that is
1 Compare Cunningham, ‘ Ancient Geography of India,’ I, 440; Childers, Khuddaka P4sha, p. 20; Alwis, ‘Introduction to Pali Grammar,’ XXIX; Lassen, Indische Alterthumskunde, I, t19 (2nd ed.); Rhys Davids, ‘ Buddhist Birth Stories,’ p. 61.
p. 39
border country ; this side of it is the Middle country. To the North is the mountain range called Usiradhaga. Beyond that is border country; this side of it is the Middle country. In such border countries, I allow, O Bhikkhus, the upasampada (ordination) to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinayadhara.
13. ‘In the Southern country and in Avanti, O Bhikkhus, the soil is black on the surface and rough, and trampled by the feet of cattle. I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings.
‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries.
I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings.
‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries.
‘In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country, Bhikkhus, the eragu, moragu, maggharu, and gantu grasses are used for coverlets, so in the Southern country and in Avanti are used skins, such as sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins, such as sheepskins, goat-skins, and deer-skins, as coverlets, in all the border countries.
‘There also, O Bhikkhus, people are in the habit of giving a set of robes to Bhikkhus who have left the district, saying, ‘We give this set of robes to (a Bhikkhu) with such and such a name.” I allow you, O Bhikkhus, to accept such robes. The set of robes does not become subject to the ten-days’
p. 13
rule, before it reaches the hand (of the person for whom it was intended)?.’
1 On this last clause compare the first Nissaggiya, and our note there. The clause here means that the ten days of the rule in the Patimokkha are not to begin to run, under the circumstances specified, till the set of robes has actually reached the hand of the Bhikkhu for whom they were intended.
Buddhaghosa says here: YAva Aharitva v4 na dinnam tumhakam bhante fivaram uppannan ti pahinitva v4 narofitam, tava gananam na upeti, anadhi//Aitam na vaésfati. Yada pana Anetvd v4 dinnam hoti, uppannan ti v4 sutam, tato pas/haya dasdham eva pariharam labhati.
p. 41
SIXTH KHANDHAKA.
(ON MEDICAMENTS. )
1,
1. At that time the Blessed One dwelt at Savatthi, in the Getavana, the park of Anatha-pizdika. And at that time Bhikkhus, attacked by the sickness of the hot season !, threw up the rice-milk they had drunk, and the food they had eaten. And thereby they became lean, rough, ill-favoured, yellow and ever yellower, and the veins stood out on their limbs *.
And the Blessed One saw those Bhikkhus thus lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And on seeing it, he asked the venerable Ananda : ‘ How is it, Ananda, that the Bhikkhus are become now so lean, rough, &c.?’
‘At this time, Lord, the Bhikkhus are attacked with the disease of the hot season; and they throw up the rice-milk they have drunk, and the food they have eaten. Thence is it that they are become lean, rough, ill-favoured, yellow and ever yellower, and that the veins stand out on their limbs.’
2. Then there occurred to the mind of the
1 Sfradikena 4badhena ’ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam koffhabbhantara-gatam hoti (B.).
Then there occurred to the mind of the
1 Sfradikena 4badhena ’ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam koffhabbhantara-gatam hoti (B.).
? Read in the text Dhamani-santata-gatta ; and compare Lalita Vistara, p. 226, and Professor Weber's ‘ Bhagavatt,’ II, 289.
p. 3
Blessed One, when meditating alone, this consideration: ‘At this time the Bhikkhus (&c., down to :) on their limbs. What medicaments shall I now prescribe for the Bhikkhus, as may be authorised as common medicine, and may be diffused through the body, though it be not regarded as ordinary (material) food?’ And the Blessed One thought: ‘These five medicaments—that is to say, ghee, butter, oil, honey, molasses—are such medicaments. Let me then prescribe them as medicines which the Bhikkhus may accept at the right time, and use at the right time.’
3. And in the evening, when the Blessed One had arisen from his meditation, having delivered a religious discourse, he addressed the Bhikkhus in that connection, saying,
‘When I was meditating alone, O Bhikkhus, then occurred to my mind this consideration: “At this time (&c., as in § 2, down to:) material food.” Then I thought: “ These five (&c., as in § 2, down to:) at the right time.” I prescribe, O Bhikkhus, these five things as medicine to be accepted at the right time, and to be used at the right time.’
4. Now at that time the Bhikkhus accepted those five things at the right time, and used them at the right time. And foods which though rough, were ordinary foods, they could not digest!, much less greasy foods?. Then they—attacked both by the hot-season disease, and by this want of appetite’ became by both at once still more lean, rough,
1 Na &khAdenti na giranti, na vatarogam pafipassambhetum sakkonti (B.).
ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs.
And the Blessed One saw the Bhikkhus thus still more lean, &c. And when he saw it, he asked the venerable Ananda: ‘ How is it, Ananda, that the Bhikkhus are become now still more lean, &c.?’
5. ‘At present, Lord, these Bhikkhus, who use the five medicaments only at the right time, cannot digest foods which, though ordinary, are rough, much less greasy foods. Then they, attacked (&c., as in § 4, down to:) standing out on their limbs.’
Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘I permit you, O Bhikkhus, not only to receive those five medicaments, but to use them both at the right time, and at other times.’
2.
1. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine.
They told this thing to the Blessed One.
1. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of the fat of bears, of fish, of alligators, of swine, and of asses, if received at the right time, cooked at the right time, mixed at the right time, to be partaken of with-oil.’
2. ‘If the fat be received, O Bhikkhus, at the wrong time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of three dukkaZa offences.’
‘If it be received, O Bhikkhus, at the right time, cooked at the wrong time, and mixed at the wrongp. 1 time, and then taken, the Bhikkhu is guilty of two dukka‘#a offences.’
‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of a dukkaéa offence.’
‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the right time, and then taken, the Bhikkhu is not guilty.’
3.
1. Now at that time the Bhikkhus who were sick had need of roots for medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of roots as medicine—turmeric, ginger, orris root, white orris root, ativisa, black hellebore, ustra root, bhaddamuttaka, and whatsoever other roots are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat'. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukka/a offence.’
2. Now at that time the Bhikkhus who were sick had need for medicine of different sorts of flour made from roots.
They told this thing to the Blessed One.
} Literally, ‘which impart the quality of eatableness to not eatable food, either hard or soft.’
p. 45
‘I allow you, O Bhikkhus, the use of a grindstone, and of another stone to grind upon?.’
4,
1. Now at that time the Bhikkhus who were sick had need of astringent decoctions as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of astringent decoctions as medicine—the nimba?, the kuéaga', the pakkava ‘, the nattam4la 5, and whatsoever other astringent roots are used for medicine, which impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaZa offence.’
5.
1. Now at that time the Bhikkhus who were sick had need of leaves as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of leaves as
If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaZa offence.’
5.
1. Now at that time the Bhikkhus who were sick had need of leaves as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of leaves as
* Compare the Sanskrit root puth. Buddhaghosa says: Pisanasila 4a pisana-poto 4a. Pestle and mortar is in Pali udukkhalam musalav 4a: see below, VI, 9, 2.
* Azadirachta Indica. Compare Mahdvagga III, r2, 5.
* Wrightia anti-dysenterica. Wise, p. 142, gives the botanical name as Echites anti-dysenterica, and says it is an emetic.
* A kind of creeper, says Buddhaghosa.
5 Pongania Glabra (the same as Karaviga, says Buddhaghosa).
p. 1
medicine—the leaves of the nimba’, of the kuéaga’, of the pafola?, of the tulasi®, of the kappasika *, and whatsoever other leaves are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up (&c., as in last chapter, down to:) guilty of a dukkadZa offence.’
6.
1. Now at that time the Bhikkhus who were sick had need of fruits as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of fruits as medicine—the vi/anga®, the pippala*, and mariza peppers; the harttaka’, and vibhitaka®, and 4malaka® myrobalans ; the go¢#a fruit 1°; and whatsoever other fruits are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the
1 See the last chapter for these plants.
2 A species of cucumber, Trichosanthes Dioeca.
* That is, basil; but the reading is conjectural only. The text has sulasi.
4 This is ordinary cotton. 5 Erycibe Paniculata.
® This is not the Ficus Religiosa, but simply pepper. Childers, following Subhfti’s edition of the Abhidhanappadipik4, spells both this word and the allied form Pippalf with pph instead of pp. So also Fausbéll at Gtaka, vol. i, p. 29, verse 218. We prefer the spelling with pp in accordance with the Sanskrit.
7 Yellow myrobalan. * Beleric myrobalan.
® Emblic myrobalan,
19 We cannot suggest any explanation of this word. Buddhaghosa has no comment on any of these medicinal fruits or seeds.
p. 47
sick Bhikkhus could not otherwise eat. They may be received and stored up (&c., as in chap. 4, down to:) guilty of a dukkaZa offence.’
7.
1. Now at that time the Bhikkhus who were sick had need of various kinds of gum as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of gums as medicine—hingu ', hingu lac, sipaiké *, taka’, takapatti, taka-pazwi*, saggulasa‘*, and whatsoever other gums are used for medicine, and impart (&c., as in chap. 4, down to:) is guilty of a dukka/Za offence.’
8.
1. Now at that time the Bhikkhus who were sick had need of various kinds of salt * as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of salts as
4, down to:) is guilty of a dukka/Za offence.’
8.
1. Now at that time the Bhikkhus who were sick had need of various kinds of salt * as medicine.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, the use of salts as
' Ferula assa foetida. Bdhtlingk-Roth (sub voce) say it comes from Persia. It is much used in Hindu medicine. See Wise, ‘ Hindu System of Medicine,’ pp. 152-154.
* The correct spelling is probably sivasik&. Béhtlingk-Roth under Sivaska and Hingu-sivasika say it is the same as Vamsapattri.
* Buddhaghosa merely says these are kinds of lac. According to Wise, p. 152, laksh4 is used as errhine.
* Resin.
5 On these salts compare Abhidh4nappadipika, verse 461; Susruta, vol. i, pp. 226, 227, of the edition by Madhusfidana Gupta ; Wise, ‘Hindu Medicine,’ p. 117.
p. 1
medicine—sea-salt !, black salt 2, rock salt *, kitchen salt ¢, red salt 5, and whatsoever other salts are used in medicine (&c., as in chap. 4, down to:) is guilty of a dukka/Za offence.’
9°,
1. Now at that time the venerable Belaé¢fastsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body).
The Blessed One as he was wandering in search of a lodging-place for the night saw them [doing so], and going up to the place where they were, he asked them:
‘What is the matter, O Bhikkhus, with this Bhikkhu ?’
‘The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we moisten those robes with water, and loosen them (from his body).’
* Sindhavan ti seta-vaznam: pabbate ushahati (B.). It was probably called Sindh salt because it was found there, though, like Sindhava horses, it is always supposed to be white.
5 Bilan ti dabba-sambharehi saddhim pakitam: tam ratta-vannam (B.). It is Sanskrit vida, Hindustani bi/ laban, and the same as bilala in the Abhidhanappadfpik4.
* This introductory story recurs as the introduction to the rule laid down in VIII, 17.
p. 49
2. Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said :
‘I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to those in health the use of dry dung?, and of clay, and of colouring matter* I allow the use, O Bhikkhus, of a pestle and mortar *’
10.
1. Now at that time the Bhikkhus who were sick had need of sifted * chunam as medicine.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a chunam sieve.’
They had need of the chunam very fine.
‘I allow, O Bhikkhus, the use of a cloth sieve.’
1. Now at that time the Bhikkhus who were sick had need of sifted * chunam as medicine.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a chunam sieve.’
They had need of the chunam very fine.
‘I allow, O Bhikkhus, the use of a cloth sieve.’
2. Now at that time a certain Bhikkhu had a disease not human. Though his teacher and his superior nursed him, they were not able to make him well. He went to a place where swine were slaughtered, and ate the raw flesh, and drank the blood. Thereby his sickness abated.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh and of blood.’
) Khakanan ti gomayam (B.).
* Ragana-pakkan (sic) ti raganakasafam. P&kafika-Aunnam pi kofetva udakena temetv4 nh4yitum va/sati, etam pi ragana-nipakkasamkhepam (sic, read samkham) eva gafshati (B.). Savam in this passage must be equal to sritam. On samkham compare below, Mah4vagga VI, 16, 1.
* Compare above, VI, 3, 2.
* Kaleti has often a more definite meaning than ‘shake.’ Compare Gtaka I, 71.
{t7] E
p. 1
11.
1. Now at that time a certain Bhikkhu had disease of the eyes. They used to carry that Bhikkhu out to ease himself. The Blessed One as he was passing through the Bhikkhus’ sleeping quarters saw them [doing so]. When he saw them, he went up to the place where they were, and asked those Bhikkhus :
‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’
2. ‘This venerable one, Lord, has disease of the eyes. Therefore do we carry him out to ease himself.’
Then the Blessed One, on that account, having delivered a religious discourse, addressed the Bhikkhus, and said :
‘TI allow, O Bhikkhus, the use of eye ointments’; to wit, black collyrium?, rasa ointment’, sota ointment 4, geruka >, and kapalla &’
They had need of perfumes to grind up into ointments.
1 Afigana, which is here a generic term, inclusive of all the following ; sabba-samg4hika-vakanam, says Buddhaghosa.
® Kalafiganan ti ek4 afigana-gati (B.).
* Rasafiganan ti nana-sambhérehi katam (B.). Bohtlingk-Roth say it is made with vitriol.
* Sotafiganan ti nadisotédisu uppagganakam afiganam (B.). It is called in Sanskrit srotofigana, and was made with antimony.
5 Geruka is the Sanskrit gairika, ochre; and the kind meant is yellow ochre. Geruko nama suvanna-geruko, says Buddhaghosa. Compare the Sanskrit Kasidana-gairika and svarnagairika.
* Kapallan ti dipa-sikh4to gahita-masi, ‘soot taken from the flame of a lamp’ (B.).
p. 51
‘I allow, O Bhikkhus, the use of sandal wood, tagara!, black anuséri*, kaltya*, and bhaddamuttaka ‘.’
12.
1. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a box for ointment.’
1. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a box for ointment.’
Now at that time the A/abbaggiya Bhikkhus used to carry about various kinds of boxes for ointments —gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘ Like those who still live in the world.’
They told this thing to the Blessed One.
‘Various kinds of boxes for ointments, gold ones, and silver ones, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkaZa offence. I allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of the naéa reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chankshell 5,’
1 Tagara as a fragrant flower is mentioned in verse 54 of the Dhammapada quoted in Milinda Paviha, p. 333.
* A kind of dark fragrant sandal wood.
* Read so in the text as corrected on p. 381. It is a kind of sandal wood.
* A perfume made from the grass of the same name (mentioned above, VI, 3).
5 Sankha-n4bhi, the meaning of the latter part of which compound is not quite clear.
E 2
p. 2
2. Now at that time the boxes of ointment had no lid. (The ointment) was sprinkled over with herb-powders and dust. ;
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a lid.’
The lids used to fall off.
‘I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the box.’
The boxes used to fall.
‘I allow you, O Bhikkhus, to sew the boxes on with thread?,’
3. Now at that time the Bhikkhus used to rub the ointment on with their fingers: and the eyes were hurt.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.’
Now at that time the Azabbaggiya Bhikkhus used to keep various kinds of ointment-sticks—gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’
They told this thing to the Blessed One.
‘Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaZa offence. I allow, O Bhikkhus, the use of ointment-holders of bone, or of ivory, or of horn, or of the na/a reed, or of bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chankshell.’
* Buddhaghosa has no comment on this. It may mean that the ointment boxes might be sewn either on to some place in the Vihara, or on to some part of the Bhikkhu’s dress. The latter is more in accordance with § 4 below.
p. 53
4. Now at that time the ointment-sticks used to fall on the ground and become rough.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.’
The latter is more in accordance with § 4 below.
p. 53
4. Now at that time the ointment-sticks used to fall on the ground and become rough.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.’
Now at that time the Bhikkhus used to carry the ointment-boxes and ointment-sticks about in their hands.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of a bag to put the ointment-box in.’
They had no shoulder strap.
‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the ointment-box), or of a thread (by which to sew or tie it on).’
13,
1. Now at that time the venerable Pilindavaééha had head-ache?.
‘I allow, O Bhikkhus, the use of a little oil on the head.’
(The disease) became no better *.
‘I allow, O Bhikkhus, the practice of taking up (medicine) through the nose 4.’
1 Salakodh4niyan ti yattha saldkam odahanti susiradantakam v4 thalikam va anugan4mf ’ti attho (B.).
* Sis4bhitapo, literally ‘heat in the head.’
* Compare Mah4-parinibbana Sutta II, 31, and below, 13. 2;
14. 3.
* Natthu-kamma. In the commentary on the Dhammapada, pp. 83 and foll., there is an example of the way in which a physician administers medicinal oil in this manner to a sick Bhikkhu.
p. 2
The nose ran. ‘TI allow, O Bhikkhus, the use of a nose-spoon*.’ Now at that time the Ahabbaggiya Bhikkhus had various kinds of nose-spoons—made of gold, and of silver. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaéa offence. I allow, O Bhikkhus, the use of such nose-spoons made of bone (&c., as in chap. 12. I, down to:) or of the chank-shell.’ 2. The nose took up the medicament in unequal proportions. ‘I allow, O Bhikkhus, the use of a double nosespoon *,’ (The disease) became no better. ‘I allow you, O Bhikkhus, to sniff up the aroma.’ They used to spread the drugs on a wick before they sniffed up the aroma®: and their throats got burnt. ‘1 allow, O Bhikkhus, the use of a pipe to conduct the aroma.’ Now at that time the A/abbaggiya Bhikkhus had various kinds of pipes (&c., as in the last clauses of § 1, down to the end).
1 Natthu-karazt, that is, an instrument to hold up the nose, so that the medicinal oil does not run out.
2 Yamaka-natthu-karaat, that is, one that would go up both nostrils. The last sentence of § 1 would come in better after this clause.
® They used to burn the drugs by smearing them on wicks, and then inhale the smoke through their nostrils.
p. 55
Now at that time the aroma-pipes came open: and worms got in.
‘TI allow, O Bhikkhus, the use of a lid to the pipes.’
Now at that time the Bhikkhus carried the pipes about in their hands.
‘I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.’
p. 55
Now at that time the aroma-pipes came open: and worms got in.
‘TI allow, O Bhikkhus, the use of a lid to the pipes.’
Now at that time the Bhikkhus carried the pipes about in their hands.
‘I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.’
The aroma-pipes rubbed against one another.
‘I allow, O Bhikkhus, the use of a double bag.’
They had no shoulder strap.
‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double bag), or of a thread (by which to sew it on).’
14.
1. Now at that time the venerable Pilindavakéha was troubled with wind in the stomach'. The physicians said he must drink oil.
‘I allow you, O Bhikkhus, a decoction of oil.’
It was necessary to put strong drink into the decoction.
‘1 allow you, O Bhikkhus, to put strong drink in decoctions of oil.’
Now at that time the AKabbaggiya Bhikkhus used to put too much strong drink into their decoctions of medicinal oils: and they got drunk.
‘Oil should not be drunk, O Bhikkhus, when too much strong drink has been put into it. Whosoever does so, shall be dealt with according to law *.’
‘Tallow you, O Bhikkhus, to drink such decoctions
? Compare chapter 17. 2 See the 5rst PAsittiya.
p. 2
of oil with strong drink in them, as wherein neither the colour, nor the smell, nor the taste of the strong drink shall be sensible.’
2. Now at that time the Bhikkhus had a quantity of decoction in which too much strong drink had been put. Then those Bhikkhus thought: ‘What shall we do with this oil, which has too much strong drink in it?’
‘I allow, O Bhikkhus, to use it as an ointment.’
Now at that time the venerable Pilindavasééha had a quantity of oil-decoction ; but he had no vessel for it.
‘I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden pots, pots made of the shells of fruits?
3. Now at that time the venerable Pilindavaééha had rheumatism.
‘I allow you, O Bhikkhus, to bring on sweating ®.’
(The disease) became no better.
‘I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have that effect 3.’
(The disease) became no better.
‘I allow you, O Bhikkhus, the use of a great steam bath‘.’
(The disease) became no better.
1 Compare VI, 12, 1. * Perhaps fumigations.
* Sambh4ra-sedan ti n&ndvidha-pazna-bhanga-sedam (B.). Apparently a poultice or fomentation in which various kinds of leaves or twigs are used.
* Mah4sedan ti mahantam sedam: porisa-ppamazam 4va/am angaranam pfiretv4, pamsu-valikadihi pidahitva, tattha nAnavidhani vAta-harana-pazmani santharitva tela-makkhitena gattena tattha nipaggitva samparivattantena sariram sedetum anugAnamiti attho (B.). A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread
p. 57
‘I allow you, O Bhikkhus, the use of hemp-water (bang) *’
(The disease) became no better.
A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread
p. 57
‘I allow you, O Bhikkhus, the use of hemp-water (bang) *’
(The disease) became no better.
‘I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs have been steeped,’ .
4. Now at that time the venerable Pilindavakéha had intermittent ague.
‘T allow, O Bhikkhus, the letting of blood’
(The disease) became no better.
‘I allow you, O Bhikkhus, to make use of a horn to let blood *.’
Now at that time the feet of the venerable Pilindavakkha were blistered.
‘I allow, O Bhikkhus, the use of ointment for the feet.’
(The disease) became no better.
over the sand. The patient reposes on the leaves on the affected limb, which has been rubbed over with oil; and turns over and over until his whole body has been well steamed.
* Bhangodakan ti nan4-pasma-bhanga-kudhita-udakam. Tehi pannehi 4a udakena fa siftkitva sedetabbo (B.). Bhanga may here mean ‘broken bits,’ namely, of the leaves, just as sakha-bhanga at Gataka I, 158 means ‘twig.’ Compare uttari-bhanga, Gataka I, 197, 349; Dhammapada 171; Xullavagga VIII, 4, 4; sarfrabhanga, Mah4-parinibbana Sutta VI, 59; and bhanga alone at Gataka I, 392; Mahavagga I, 25, 10; Rh. D., ‘ Buddhist Suttas from the Pali,’ p. 241. For kudhita we should read kuthita.
* Dakakoéf/hakan ti udaka-kos#ham kifim va donim vA unhodakassa pfiretva tattha tattha pavisitva seda-kamma-karanzam anuganamiti attho (B.). Compare Dhammapada, p. 103.
* Wise, p. 176, says, ‘The local accumulation of bad blood may be removed by means of cupping, which is performed by a horn, cut smooth and even at the large extremity, and with a small opening at the narrow end.’ Compare Susruta, Sfitrasthana, chap. 27, and Sarfrasthana, chap. 8 (at the end).
p. 5
‘I allow you, O Bhikkhus, to keep water ready for washing the feet (of travellers)’.’
‘TI allow, O Bhikkhus, the use of sesamum salve °.’
5. Compresses were required.
‘I allow, O Bhikkhus, the use of compresses ‘.’
It was necessary to tie up the sore with cloth.
‘I allow, O Bhikkhus, the use of bandages for tieing up wounds.’
The sore itched.
‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6,’
The sore became moist *.
‘IT allow you, O Bhikkhus, to fumigate (the sore).’
Proud flesh formed on the wound’.
‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’
‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6,’
The sore became moist *.
‘IT allow you, O Bhikkhus, to fumigate (the sore).’
Proud flesh formed on the wound’.
‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’
1 This would seem to be a preventive remedy. Water may be kept ready, so that the incoming Bhikkhus may use it, and their feet therefore may not become blistered. But perhaps pagga here means some curative application of water to the feet, such as cold water bandages, for example. Compresses (?poultices) are mentioned below (§ 5) for boils.
* Compare chapter 4.
5 Buddhaghosa explains tila-kakka as ground sesamum seeds (pisthehi tilehi attho); but kalka is paste or salve. See Wise, p.129.
‘ Kaba/ikan ti (MS. pakalikan) vaza-mukhe sattu-pindam pakkhipitum (B.). Compare Béhtlingk-Roth, sub voce kavalik4. ’ 5 Sasapa-pi/fhena, says Buddhaghosa.
* Compare the quotations from Susruta in Béhtlingk-Roth under klidyati.
7 Vana- (MS. viddham) mamsan ti adhika-mamsam: Ani viya ufhahati (B.).
p. 59
The wound would not close up.
‘I allow, O Bhikkhus, the use of oil for wounds.’
The oil ran over.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the use of fine rags, and of all kinds of ways of treating wounds.’
6. Now at that time a certain Bhikkhu was bitten by a snake.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, the four kinds of filth to be given—dung, urine, ashes, and clay.’
Now the Bhikkhus thought: ‘Are these things among those which may be taken even without being offered to us by others, or among things which cannot be taken unless they are offered ?’
They told this thing to the Blessed One.
‘I allow these things, O Bhikkhus, to be accepted if any one be there to offer them’, and if not, then that you may take them yourselves and use them.’
Now at that time a certain Bhikkhu had drunk poison.
‘I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.’
Then the Bhikkhus thought : ‘Is this among those things which may be taken even without being offered to us by others, or is it among things which cannot be taken unless they are offered ?’
They told this thing to the Blessed One.
‘I rule, O Bhikkhus, that there is a proper taking when a man takes what he himself has made; and
* VikAsikan ti tela-ruddhana-pilotikam (B.). See VIII, 2.
* A kappiya-karaka is one who by offering a thing to a Bhikkhu, makes that thing kappiya, allowable, to the Bhikkhu.
p. 7
that such a thing need not be received again from others.’
7. Now at that time a certain Bhikkhu suffered from the ghara-dinnaka? disease.
‘I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough *.’
Now at that time a certain Bhikkhu had constipation °.
‘I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice *.’
Now at that time a certain Bhikkhu had the jaundice.
disease.
‘I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough *.’
Now at that time a certain Bhikkhu had constipation °.
‘I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice *.’
Now at that time a certain Bhikkhu had the jaundice.
‘I allow you, O Bhikkhus, to give to drink a decoction made with (cows’) urine >’
Now at that time a certain Bhikkhu had skin disease.
‘1 allow, O Bhikkhus, the anointing with perfumes.’
Now at that time a certain Bhikkhu had a superfluity of humors in his body °’
‘I allow you, O Bhikkhus, to give a purgative.’
Clarified gruel was required.
1 Ghara-dinnakan ti vasikaraza-péna-samu//hita-rogo, ‘a disease arising from a philter, which when given brings another into one’s power’ (B.). He was bewitched, was suffering from the results of sorcery.
5 Du/‘hagahaniko 'ti vipanna-gahaniko. Kikkhena ukkaro nikkhamatfti, Compare Rh. D., ‘Buddhist Suttas from the Pali,’ p. 260 note.
‘ Amisakh4ran ti sukkhodanam gh4petva taya Aharikaya paggharitam kharodakam (B.).
5 Mutta-harftakan ti gomutta-paribhavitam harftakam (B.).
° Abhisannak4ayo’ti ussanna-dosa-kayo (B.). Dosa is a disturbance of the so-called humors in the body. Compare VIII, 1, 30.
VI, 1g, 1. ON MEDICAMENTS. 61
‘I allow, O Bhikkhus, the use of clarified gruel.’
Natural juice was required !.
‘I allow, O Bhikkhus, the use of natural juice.’
Artificial and natural juice was required *.
‘I allow, O Bhikkhus, the use of artificial and natural juice.’
Meat broth was required °,
‘I allow, O Bhikkhus, the use of meat broth.’
15.
1. Now at that time the venerable Pilindava#kha had a mountain cave at Ragagaha cleared out, with the object of making it into a cave dwelling-place. And the Magadha king Seniya Bimbis4ra went to the place where the venerable Pilindavakéha was ; and when he had come there, he saluted the venerable Pilindava&éha, and took his seat on one side.
And when he was so seated the Magadha king Seniya Bimbisdéra said to the venerable Pilindavakkha, ‘What is it that my Lord, the Thera, is having done ?’
‘I am having a cave cleared out, with the object of making it into a cave dwelling-place.’
‘Do you then, Sir, require an 4ramika (a parkkeeper) ?’
‘Not so, great king! A park-keeper has not been prescribed by the Blessed One.’
‘Then, Sir, enquire of the Blessed One (concerning this matter), and let me then know.’
. Aka/a-y(san ti asiniddho mugga-paita-p4riyo (B.).
* Kafaka/an ti so 4a baddhoka-siniddho (B.).
* Compare chap. 23. 1-8.
p. 2
‘Very well, O King!’ said the venerable Pilindavakkha in assent to the Magadha king Seniya Bimbisara.
Aka/a-y(san ti asiniddho mugga-paita-p4riyo (B.).
* Kafaka/an ti so 4a baddhoka-siniddho (B.).
* Compare chap. 23. 1-8.
p. 2
‘Very well, O King!’ said the venerable Pilindavakkha in assent to the Magadha king Seniya Bimbisara.
2. Then the venerable Pilindavakéha taught and incited and roused and gladdened the M4gadha king Seniya Bimbis4ra with religious discourse. And the M4gadha king Seniya Bimbisdra, when he had been taught &c. by the religious discourse, rose from his seat, and bowed down before the venerable Pilindava#&Aa, and passing round him with his right side towards him, departed thence.
Then the venerable Pilindavaéha sent a message to the Blessed One, saying, ‘Lord! the MAgadha king Seniya Bimbisdra desires to present me with a park-keeper. What am I, therefore, Lord, to do?’
Then the Blessed One, in that connection, after delivering a religious discourse, said to the Bhikkhus:
‘I allow you, O Bhikkhus, the accepting of a parkkeeper.’
3. And a second time the M4gadha king Seniya Bimbiséra went to the place where the venerable Pilindavakéha was; and when he had come there he saluted the venerable Pilindava#éfa, and took his seat on one side.
And when he was so seated the M4gadha king Seniya Bimbisdéra said to the venerable Pilindavakkha, ‘Has the Blessed One allowed a parkkeeper ?’
‘Yes, O King!’
‘Then, Sir, I will present a park-keeper to you.’
Now the M4gadha king Seniya Bimbisdra, after he had (thus) promised a park-keeper to the venerable Pilindavaééha, forgot it. And after a time hep. 63 recovered recollection of it, and addressed a certain minister who had charge of general affairs, and said : ‘The park-keeper whom I promised to the venerable one, has he been given to him ?’
‘No, your Majesty!’
‘How long is it then, good Sir, since that was determined ?’
4. Then that minister, counting up the nights, said to the M4gadha king Seniya Bimbis4ra, ‘ Five hundred nights, your Majesty.’
‘Give then, my good Sir, five hundred parkkeepers to the venerable one!’
‘As your Majesty commands,’ said that minister in assent to the Magadha king Seniya Bimbisdra ; and he gave over to the venerable Pilindavakkha five hundred park-keepers, and (for their use) a distinct village grew up. And they called it ArAmika-géma, and they called it also Pilinda-gama. Thenceforward the venerable Pilindavakkha depended upon the families living in that village (for alms, &c.). And the venerable Pilindavakkha robed himself early in the morning, and entered into Pilinda-gama, duly bowled and robed for alms.
5. Now at that time there was a feast in that village, and the children were celebrating it, with their ornaments on, and decked with garlands. And the venerable Pilindavaéé/a, when he was going his rounds for alms, straight on from house to house, came to the dwelling-place of a certain park-keeper ; and when he had come there he sat down on a seat prepared for him.
And the venerable Pilindavaéé/a, when he was going his rounds for alms, straight on from house to house, came to the dwelling-place of a certain park-keeper ; and when he had come there he sat down on a seat prepared for him.
And at that time the daughter of that parkkeeper’s wife, seeing the other children with their ornaments on, and decked with garlands, began to
64 MAHAVAGGA. VI, 1g, 6.
cry (saying), ‘Give me too a garland, give me an ornament!’ ;
And the venerable Pilindavakéha said to that park-keeper’s wife: ‘Why does that girl cry?’
‘This girl, venerable Sir, seeing the other children with their ornaments on, and decked with garlands, is crying (and saying), “Give me too a garland, give me too an ornament!” But whence should we, who have become so poor, get garlands or ornaments ?’
6. Then the venerable Pilindavaééha took a grass chumbat!, and said to the park-keeper’s wife: ‘Bind, I pray you, this grass chumbat round the child’s head.’
And the park-keeper’s wife took the grass chumbat, and bound it round the girl’s head. And that became a chaplet of gold, beautiful, lovely, and pleasing, such that there was no chaplet of gold in the king’s seraglio like it.
And people told the Magadha king Seniya Bimbisfra, ‘ There is a chaplet of gold, your Majesty, in the house of such and such a park-keeper, such that there is no chaplet of gold in the king’s seraglio like it. How could he, poor as he is, have got (such a thing)? For a certainty he must have procured it by theft.’
Then the M4gadha king Seniya Bimbiséra had (the whole of) that park-keeper’s family thrown into bonds.
7. Now the venerable Pilindavaééha robed himself again early in the morning, and went, duly bowled and robed, into Pilinda-gama for alms. And going his round for alms straight on from house to house he came to the dwelling-place of that park-keeper ; and
1 A circular roll of grass, or cloth, to be placed on the head when a pot of oil or water was being carried on the head. Compare Aumba/aka, and Rh. D.’s ‘Buddhist Birth Stories,’ p. 295.
p. 65
when he had come there he asked the neighbours, ‘Where is the family of this park-keeper gone to ?’
‘The king, Sir, has had them thrown into bonds on account of that chaplet of gold.’
Then the venerable Pilindavazéha went on to the residence of the Magadha king Seniya Bimbisara : and when he had come there he sat down on the seat prepared for him. And the M4gadha king Seniya Bimbiséra went to the place where the venerable Pilindavaéé#a was; and when he had come there, he bowed down before the venerable Pilindava#éha, and took his seat on one side. And when he was so seated the venerable Pilindavakkha said to the Magadha king Seniya Bimbisdra :
8. ‘Why, O King, has the park-keeper’s family been thrown into bonds?’
And when he was so seated the venerable Pilindavakkha said to the Magadha king Seniya Bimbisdra :
8. ‘Why, O King, has the park-keeper’s family been thrown into bonds?’
‘That park-keeper, Sir, has in his house a chaplet of gold, such that there is no chaplet of gold in the king’s seraglio like it. Whence should he, poor as he is, have got (such a thing)? Fora certainty he has procured it by theft.’
Then the venerable Pilindavaééha determined that the palace of the Magadha king Seniya Bimbisdra should be gold. And it became all of gold.
‘Now, your Majesty, whence have you this so great quantity of gold ?’
‘I understand, Lord. This is your miraculous power’ (said the king. And so saying) he set that park-keeper’s family free.
9. When the people, glad at heart and full of satisfaction, saw that so great a miracle had been shown by the venerable Pilindavakksa to the king and his royal retinue, they brought to the venerable Pilindavaééha the five kinds of medicine,—that is to
(t7] Fp. 66 say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable Pilindava#éha was accustomed to receive the five kinds of medicine; and whatever he received he distributed among his attendant (Bhikkhus). So the retinue became abounding therein, and as they received it they laid it aside, filling vessels and pots; and filling water-strainers and bags with it they laid them in the windows, and they remained there clinging and adhering together, and the Vihdras became sprinkled and scattered all over with them through the (gnawing of) rats. People who saw this, when they went round the Vihdras, were annoyed, murmured, and became indignant (saying), ‘These Sakyaputtiya Samazas are becoming storers up of goods like the Magadha king Seniya Bimbiséra.’
10. The Bhikkhus heard the people thus murmuring, &c. And those Bhikkhus who were moderate were indignant, &c., saying,
‘How can Bhikkhus think (of possessing) such abundance ?’
And those Bhikkhus told the matter to the Blessed One.
‘Is it true, Bhikkhus, as they say, that Bhikkhus think (of possessing) such abundance ?’
‘It is true, Lord.’
The Blessed One rebuked them, and after delivering a religious discourse, he addressed the Bhikkhus:
‘Whatsoever kinds of medicine are meet for the use of sick Bhikkhus,—that is to say, ghee, butter, oil, honey, and molasses,—when such are received they must be used within a period of seven days during which they may be stored up. Whosoeverp. 67 goes beyond that limit shall be dealt with according to law!’
End of the first Bhaxavadra on the law of medicines.
UNTS BP RSTEY 16. Caos tA
Whosoever
p. 67
goes beyond that limit shall be dealt with according to law!’
End of the first Bhaxavadra on the law of medicines.
UNTS BP RSTEY 16. Caos tA
1. Now after the Blessed One had remained at. S4vatthi as long as he thought fit, he went forth on his journey towards Ragagaha. And on the way the venerable Kankh4-revata saw a sugar factory, and on stepping aside to it (he saw the men) putting flour and cane-dust into the molasses. When he saw that he thought: ‘Molasses mixed with food is not permitted: it is not permitted to take such molasses (at a time) beyond the time (for the daily meal).’ And fearing to offend he ate not of it, and his attendant Bhikkhus ate not, and such as held him worthy to be heard, they ate not.
They told this thing to the Blessed One.
‘Why, O Bhikkhus, do they put flour and canedust into molasses ?’
‘In order, Lord, to make it firm.’
‘If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus, such molasses as much as you like.’
2. Now the venerable Kankh4-revata saw on the way a kidney bean growing out ofa dung heap. And when he had seen it, he thought: ‘Beans are not permitted (to us, for) beans grow ready ripe®.’ And
* Compare the 23rd Nissaggiya. ? Pakk4 pi mugg4 gayanti, the meaning of which is not quite clear. Buddhaghosa says, yathasukham paribhufigitabba, pakkatté F 2p. 3 he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and such as held him worthy to be heard, they also did not eat the beans.
They told this thing to the Blessed One.
‘Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat beans as much as you like.’
3. Now at that time a certain Bhikkhu suffered from wind in the stomach. He drank salt sour gruel; and thereby his sickness abated.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who is not sick the use thereof mixed with water’ as a beverage.’
17.
1. Now the Blessed One journeying on in due course came to Ragagaha. And there at Ragagaha the Blessed One stayed at the Veluvana in the Kalandaka-nivapa.
Now at that time the Blessed One was troubled with wind in his stomach. And the venerable Ananda thinking, ‘Now formerly the Blessed One when suffering from wind in the stomach had ease from Teka¢ula? gruel,’ made ready of his own accord tila seeds, and rice, and beans; and kept hi te kappiya. Perhaps the doubt was supposed to have arisen because the beans required no cooking, but grew, ready to eat, of themselves. * Compare asambhinna-p4y4sa at Gataka, vol.i, p. 55, 1. 32. * That is, gruel containing the three pungent (ka/u) substances, which are explained to be ginger and two kinds of pepper.
p. 69
* Compare asambhinna-p4y4sa at Gataka, vol.i, p. 55, 1. 32.
* That is, gruel containing the three pungent (ka/u) substances, which are explained to be ginger and two kinds of pepper.
p. 69
them indoors; and cooked them indoors of his own accord, and offered them to the Blessed One, saying, ‘Let the Blessed One drink this Tekaéula gruel.’
2. Now the Tathagatas sometimes ask about what they know (&c., as usual, as, for instance, in I, 31, 5, down to the end).
And the Blessed One said to the venerable Ananda, ‘ Whence, Ananda, is this gruel ?’
Then the venerable Ananda told this thing to the Blessed One.
3. The Blessed Buddha rebuked him, saying, ‘This is improper, Ananda, unbecoming, unsuitable, unworthy of Samazas, not allowable, and ought to be avoided. How can you, Ananda, think (of permitting yourself) such abundance? Whatever, Ananda, is kept indoors, is not allowed; whatever is cooked indoors, is not allowed; and whatever is cooked of your own accord, is not allowed. This will not redound, Ananda, to the conversion of the unconverted,’
And when he had rebuked him, and delivered a religious discourse, he said to the Bhikkhus: ‘Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty of a dukkaéa offence. _
4. ‘And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked of your own accord, and one shall eat thereof, he is guilty of three dukkaZa offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been so cooked by others, and one eat thereof, he is guilty of two dukkaéa offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, andp. 5 so cooked of your own accord, and one eat thereof, he is guilty of two dukka#a offences.
5. ‘If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and of your own accord, and one eat thereof, he is guilty of two dukka/¢a offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by others, and one eat thereof, he is guilty of a dukkaZa offence, If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and by others, and one eat thereof, he is guilty of a dukkaZa offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and of your own accord, and one shall eat thereof, he is guilty of a dukka¢a offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and by others, and one shall eat thereof, he is not guilty.’
6. Now at that time, the Bhikkhus, thinking, ‘Food cooked of one’s own accord has been disallowed by the Blessed One,’ feared to offend by cooking a second time food (already cooked once).
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to cook food a second time.’