Vinaya Texts, Part II: The Mahâvagga V–X, Kullavagga I–III — SBE Vol. 17 (1882)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·256 passages
The text · part 3 of 13
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.’
7. Now at that time there was a scarcity of food in Ragagaha. People brought salt, and oil, and rice, and hard food to the Ardma. These the Bhikkhus kept out of doors; and vermin! ate them, and thieves carried them off.
They told this thing to the Blessed One.
1 Buddhaghosa says, ukkapindaka pi khadantiti bildla-masika-godha-mungusa khadanti. The expression recurs in VI,
33) 5.
i soyd herd VI, 17, 8. ON MEDICAMENTS. ee Vs oa
‘TI allow you, O Bhikkhus, to keep food indoors.’
When they kept it indoors, and cooked it out of doors, those men who practised self-mortification by living on the remains of offered food ' crowded round them; and the Bhikkhus ate in fear.
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to cook indoors.’
In the time of scarcity, those who (by offering food, inviting Bhikkhus to their houses, &c.) made (the accepting or eating of food) allowable (to the Bhikkhus), used to take more (for themselves), and give less to the Bhikkhus.
‘I allow you, O Bhikkhus, to cook of your own accord. I allow you, O Bhikkhus, to cook indoors, and of your own accord, food kept indoors.’
8. Now at that time a number of Bhikkhus who had spent the rainy season in the land of KAsi, and were journeying to R4gagaha to visit the Blessed One, did not receive on the way as full a supply as they required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for them *. And those Bhikkhus went on in weariness to Ragagaha, to the Veluvana, in the Kalandaka-nivdpa, where the Blessed One was. And when they had come there, they bowed down before the Blessed One, and took their seats on one side.
Now it is the custom of the Blessed Buddhas to exchange courteous greetings with Bhikkhus who
1 Buddhaghosa says, damaké ti vighdsad4. The same explanation is given in Abhidh4nappadipik4, verse 467, where the Sinhalese expression is indul kann4, and the English ‘one who eats orts.’
See the last section.
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arrive. And the Blessed One said to those Bhikkhus :
‘Do things go well with you, O Bhikkhus? Do you get enough to support yourselves with? Have you accomplished your journey without too much fatigue? And whence, O Bhikkhus,- have you come ?’
9. ‘Things go well with us, Lord. We have spent the rainy season in the land of K4si; and as we were journeying to Ragagaha to visit the Blessed One, we did not receive on the way as full a supply as we required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for us. And we came on our way in weariness.’
And there was plenty of eatable fruit, but there was no one to make it allowable for us. And we came on our way in weariness.’
1. Now at that time a certain Brahman had received some fresh tila seeds, and some fresh honey. Now it occurred to that Brahman: ‘What if I were to give these fresh tila seeds, and this
* Compare below, 21. 1.
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fresh honey to the Bhikkhu-samgha with the Buddha at their head.’ And that Brahman went to the place where the Blessed One was, and when he had come there, he exchanged courteous greetings with the Blessed One. And after he had exchanged with the Blessed One the greetings and compliments of friendship and civility, he stood on one side. And, so standing, that Brahman said to the Blessed One:
‘May the venerable Gotama grant me that the venerable Gotama shall take his morrow’s meal at my home to-morrow with the Bhikkhu-samgha.’
The Blessed One consented by remaining silent. And when that Brahman perceived that the Blessed One had consented he went away.
2. And that Brahman, at the end of that night, when he had made ready sweet food, both hard and soft, had the time announced to the Blessed One (in the words), ‘It is time, O Gotama, and the meal is prepared.’
And the Blessed One, early in the morning, having put on his under robe, went duly bowled and robed to that Brahman’s residence. And when he had come there, he sat down on a seat prepared for him, and with him the Bhikkhu-samgha.
And that Brahman satisfied with the sweet food, hard and soft, the Bhikkhu-samgha with the Buddha at their head, and waited on them with his own hand. And when the Blessed One had finished his meal, and had washed his hands and his bowl, the Br4hman took his seat on one side. And as he so sat the Blessed One instructed, and roused, and incited, and gladdened that Brahman with religious discourse, and rose from his seat, and went away.
3. Now not long after the Blessed One had gonep. 4 it occurred to that Brahman: ‘The things for the sake of which I invited the Bhikkhu-samgha’ with the Buddha at their head, thinking, “I will give them the fresh tila seeds and the fresh honey,’— those I have neglected to give. What if I were now to have the fresh tila seeds and the fresh honey taken, in pots and vessels, to the Arama!’
What if I were now to have the fresh tila seeds and the fresh honey taken, in pots and vessels, to the Arama!’
And that Brahman had the fresh tila seeds and the fresh honey taken in pots and vessels, and went to the place where the Blessed One was, And when he had come there, he stood on one side; and so standing that Brahman said to the Blessed One:
4. ‘The things for the sake of which I invited the Bhikkhu-samgha with the Buddha at their head, thinking, “I will give them the fresh tila seeds and the fresh honey,’—those I have neglected to give. May the venerable Gotama receive of me the fresh tila seeds and the fresh honey.’
‘Very well then, Brahman; give them to the Bhikkhus.’
Now at that time, during the scarcity, people invited Bhikkhus to a slender meal, and they, counting the number (of those invited), refused (the invitation). And the whole Samgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation }.
‘Accept it, O Bhikkhus, and eat. I allow, O Bhikkhus, that a Bhikkhu who has eaten and who has refused food still offered may nevertheless eat food, if it be brought from within, even if it has not been left over ?.
1 Compare Patimokkha, Péaéittiya 32. 8 This is an exception to P&fittiya 35. A Bhikkhu who has
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19,
1. Now at that time a family who were devoted to the venerable Upananda, of the Sakya clan, sent hard food for the Samgha, saying, ‘This is to be given to the Samgha with especial reference to the venerable U pananda.’
Now at that time the venerable Upananda of the Sakya clan had gone forth to the village for alms. And those men went to the ArAma, and asked the Bhikkhus :
‘Where, Sirs, is the venerable Upananda ?’
‘The venerable Upananda of the Sakya clan has gone forth to the village for alms.’
‘This hard food, Sirs, is to be given to the Samgha, with especial reference to the venerable Upananda.’
They told this thing to the Blessed One.
‘In that case, O Bhikkhus, receive it, and put it aside till Upananda returns.’
2. And the venerable Upananda, after having attended on the families in the forenoon, returned during the (after-part of the) day.
Now at that time, during the scarcity, people invited the Bhikkhus to a slender meal; and they, finished, and has declared himself to have done so by declining further food, can still take ‘leavings’ without offending. By this rule he is also allowed to take food tato nfhatam, literally, ‘brought out thence,’ which seems to mean ‘out of the store of the giver.’ The expression recurs in VI, 32,1, and again in VI, 32, 2 (at the end), where the exceptions to P4éittiya 35 laid down in this and the following rules are again, the scarcity having passed away, put aside by ‘the Blessed One.’
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counting the numbers (of those invited, refused) the invitation. And the whole Samgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation.
VI, 20, 1.
counting the numbers (of those invited, refused) the invitation. And the whole Samgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation.
‘Accept it, O Bhikkhus, that a Bhikkhu who has eaten, and who has refused food still offered, may nevertheless eat food, if it have been received before meal-time (in the forenoon), even if it has not been left over!’
20.
1. Now the Blessed One having remained at Ragagaha as long as he thought fit, proceeded on his way to SAvatthi. And wandering straight on from place to place he arrived at SAvatthi. And there, at SAvatthi, the Blessed One stayed at the Getavana, Anatha-pizdika’s Grove.
Now at that time the venerable S4riputta suffered from fever. And the venerable Maha Moggallana went to the place where the venerable Sdriputta was; and when he had come there he said to the venerable Sariputta :
‘You have lately had fever, friend Sdriputta. By what means has it got well ?”
‘ By lotus stalks, my friend, of various kinds.’
Then the venerable Mah4 Moggallana, as quickly as a strong man would stretch forth his arm, or draw it in again when it had been stretched forth, vanished from the Getavana and appeared on the bank of the Mandakint lake.
2. And a certain N4ga saw the venerable Maha
1 See the last note.
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Moggallana coming from afar: and on seeing him he said to the venerable Mah4 Moggallana :
‘May my lord, the venerable Maha Moggallana, approach. Welcome to my lord, the venerable Maha Moggallana. What may my lord have need of? What shall I give to him ?’
‘I want the edible stalks of the various lotuses.’
Then that Naga gave command to another Naga, saying, ‘Very well then, good friend, give the venerable one edible stalks of the lotuses.’
And that Naga plunged into the Mandakint lake, and plucked with his trunk edible stalks of the lotuses, and washed them thoroughly, and bound them in a bundle, and went to the place where the venerable Mah4 Moggallana was.
3. Then the venerable Mah& Moggallana as quickly (&c., as in § 1) vanished from the bank of the Mandakint lake, and appeared in Getavana. Then that N4ga also vanished from the bank of the Mandakint lake, and appeared in the Getavana., And when that N4ga had caused the venerable Maha Moggalléna to receive those edible stalks of the lotuses he vanished from the Getavana, and appeared on the shore of the Mandakint lake.
Then the venerable Maha Moggallana presented those edible stalks of the lotuses to the venerable S4riputta. And the fever abated on the venerable S4riputta when he had eaten the edible stalks of the lotuses. And many of them remained over.
4. Now at that time, during the scarcity (&c., as above, in chap. 18. 4, down to:) did not accept the invitation.
‘Accept it, O Bhikkhus, and eat. I allow a Bhikkhu who has eaten, and has refused food still
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And many of them remained over.
4. Now at that time, during the scarcity (&c., as above, in chap. 18. 4, down to:) did not accept the invitation.
‘Accept it, O Bhikkhus, and eat. I allow a Bhikkhu who has eaten, and has refused food stillp. 1 offered, to eat things growing in woods and ponds, even if they are not the leavings of the meal of one who has eaten?.’
21.
1. Now at that time edible fruit was very plentiful in SAvatthi, but there was no one to make it allowable *. And the Bhikkhus, fearing to offend, would not eat of it.
They told that thing to the Blessed One.
‘I allow you, O Bhikkhus, to eat fruit which has not yet had any seed in it, or which has no more seed in it, even without any one being there to make it allowable.’ .
22,
1. Now when the Blessed One had remained at S4vatthi as long as he thought fit, he went forth on his journey to R4égagaha. And wandering straight on he arrived at Ragagaha: and there at Ragagaha he stayed at the Veluvana in the Kalandaka-nivapa.
Now at that time a certain Bhikkhu was suffering from fistula‘. And the physician (named) AkAsagotta lanced it. And the Blessed One when he
1 See the note above, on VI, 18, 4.
2 See above, VI, 17, 7.
5 Buddhaghosa says, abigan ti taruza-phalam; yassa bigam ankuram na ganeti. Nibbatta-bigan (nivatta-bigan?) ti bigam nibbattetva (nivattetva?) apanetva,
“ Compare VIII, 1, 14.
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was going round through the sleeping-places came to the place where that Bhikkhu dwelt.
2. AkAsa-gotta, the physician, saw the Blessed One coming from afar; and when he saw him he said to the Blessed One: ‘Let the venerable Gotama come and look at this Bhikkhu’s orifice; it is like the mouth of an iguana!’ And the Blessed One thinking, ‘ This foolish fellow is making fun of me,’ kept silence and turned away. And in that connection, and on account of that, he called a meeting of the Bhikkhu-samgha, and asked the Bhikkhus : ‘Is there, O Bhikkhus, in that Vihaéra a Bhikkhu who is sick ?’
‘There is, Lord.’
‘What is the matter, O Bhikkhus, with that Bhikkhu ?’
‘That venerable one, Lord, has a fistula, and AkdAsa-gotta, the physician, has been lancing it.’
3. The Blessed Buddha rebuked (that Bhikkhu), saying, ‘This is improper, O Bhikkhus, for that foolish one, unbecoming, indecent, unworthy of Samaaas, not allowable, and ought not to be done. How can this foolish fellow, O Bhikkhus, allow a surgical operation to be performed in that part of his body!? The skin there, O Bhikkhus, is tender, the wound is difficult to treat, the knife is difficult to guide. This will not redound, O Bhikkhus, to the conversion of the unconverted.’
And having rebuked him, the Blessed One, after delivering a religious discourse, said to the Bhikkhus: ‘You are not, O Bhikkhus, to allow a surgical operation to be performed upon you in that part
Samb adhe.
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of your bodies. Whosoever allows that, is guilty of a thullaééaya offence.’
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of your bodies. Whosoever allows that, is guilty of a thullaééaya offence.’
4. Now at that time the X/abbaggiya Bhikkhus, since a surgical operation had been forbidden by the Blessed One, used a clyster}.
They told this thing to the Blessed One.
‘Is it true, as they say, O Bhikkhus, that the Khabbaggiya Bhikkhus use a clyster ?’
‘It is true, Lord.’
He rebuked them, and having delivered a religious discourse, said to the Bhikkhus: ‘No surgical operation is to be performed within a distance of two inches round the anus, and a clyster is not to be used. Whosoever does so, is guilty of a thulladaya offence 2’
23.
1. And the Blessed One, after having dwelt at Régagaha as long as he thought fit, went forth to Benares. Wandering from place to place he came to Benares. There the Blessed One dwelt near Benares, in the deer-park Isipatana.
_ At that time there were at Benares a devout layman Suppiya and a devout laywoman Suppiya who showed their faith in both ways: they were givers and doers, and devoted themselves to the service of the fraternity. And Suppiy4, the laydevotee, went to the Arama, and going around from _ Vihara to Vihara, and from cell to cell, she asked
1 Vatthikamma. See Wise, ‘Hindu Medicine,’ pp. 143 and following.
® Surgical operations are allowed in 14. 5 and below.
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the Bhikkhus: ‘Who is sick, venerable Sirs? For whom, and what shall I procure ?’
2. At that time a certain Bhikkhu had taken a purgative. And that Bhikkhu said to Suppiy4, the lay-devotee: ‘I have taken a purgative, sister, and I want some broth }.’
(She replied): ‘Well, reverend Sir, it shall be procured for you,—and went to her house and gave order to a pupil*?: ‘Go, my good Sir, and see if there is any meat to be had®.’
That man accepted this order of Suppiy4, the lay-devotee (by saying), ‘Yes, Madam,’ and searched through the whole of Benares, but did not find any meat on hand*. Then that man went to Suppiy4, the lay-devotee; having approached her he said to Suppiy4, the lay-devotee: ‘There is no meat to be had, Madam; the killing of cattle is interdicted to-day.’
3. Then Suppiy4, the lay-devotee, thought: ‘If that sick Bhikkhu does not get the broth his sickness will increase, or he will die. It would be unbecoming indeed for me to promise something, and not to procure it ;—(thinking thus) she took a knife, cut a piece of flesh from her thigh, and gave it to her maid-servant (saying), ‘Go, my girl,
) Pafikkhadaniya. See Abhidh4nappadfpika, verse 468, and above, chap. 14. 7, at the end.
* Of her husband’s?
See Abhidh4nappadfpika, verse 468, and above, chap. 14. 7, at the end.
* Of her husband’s?
* Pavattamamsa, which Buddhaghosa explains, ‘matassa mamsam.’ Pavatta means ‘already existing,’ opposed to what is brought into existence for a special purpose, and pavattamamsa is said here, therefore, in order to exclude uddissa-kata-mamsa (meat of animals killed especially for them), which Bhikkhus were not allowed to partake of (see chap. 31. 14). Compare also pavattaphala-bhogana at Gtaka I, p. 6.
[17] Gp. 4 and get the strength out of this meat. In such and such a Vihara is a sick Bhikkhu; give it to that (Bhikkhu). And should anybody call for me, tell him that I am sick ;'—(speaking thus), she veiled her thigh with her upper garment, went into her inner room, and lay down on her bed.
4. And Suppiya, the lay-devotee, came to his house and asked the maid-servant: ‘Where is Suppiyé ?’
‘She lies in the inner room, Sir.’ Then Suppiya, the lay-devotee, went to the place where Suppiyé, the lay-devotee, was; having approached her he said to Suppiy4, the lay-devotee: ‘Why are you lying down ?’
‘T am sick.’ ;
‘What is the matter with you ?’
Then Suppiy4, the lay-devotee, told the whole matter to Suppiya, the lay-devotee. And Suppiya, the lay-devotee, said: ‘Oh wonderful! oh astonishing! How believing and how pious is this SuppiyA who gives even her own flesh (to the indigent). What else can there be which she would not give ?’ (Speaking thus), joyful and elated he went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him.
5. Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: ‘ Might the Blessed One, Lord, consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.’
The Blessed One expressed his consent by remaining silent. Then Suppiya, the lay-devotee, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully salutedp. 83 the Blessed One, and passing round him with his right side towards him, went away.
And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent food, both hard and soft, to be prepared, and had the meal-time announced to the Blessed One in the words: ‘It is time, Lord, the meal is ready.’ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his 4tvara on, went to the house of Suppiya, the lay-devotee. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them.
6. And Suppiya, the lay-devotee, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiy4?’
‘She is sick, Lord.’
‘Well, let her come here.’
‘She is not able to do so, Lord.’
When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiy4?’
‘She is sick, Lord.’
‘Well, let her come here.’
‘She is not able to do so, Lord.’
‘Well then you must take her and carry her (to me).’
Then Suppiya, the lay-devotee, took Suppiy4, the lay-devotee, and carried her (to the Buddha). And in the moment the Blessed One saw her, that great wound was healed; and there was good skin there, with the tiny hairs thereon.
7. And Suppiya, the lay-devotee, and Suppiy4, the lay-devotee (thought): ‘Oh wonderful! oh astonishing! What high power and great faculties the Tathagata possesses, in that in the moment the Blessed One has seen (Suppiy4), that great wound has been healed; and there is good skin there,
G 2
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with the tiny hairs thereon ;’—(thinking thus), joyful and elated they served and offered with their own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened Suppiya, the lay-devotee, and Suppiya, the laydevotee, by religious discourse, rose from his seat and went away.
8. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Who was it, O Bhikkhus, who asked Suppiy4, the lay-devotee, for meat ?’
When he had spoken thus, that Bhikkhu said to the Blessed One: ‘It is I, Lord, who asked Suppiyé, the lay-devotee, for meat.’
‘Has it been brought to you, O Bhikkhu?’
‘It has been brought, Lord.’
‘Have you eaten it, O Bhikkhu?’
‘I have eaten it, Lord.’
‘And did you enquire, O Bhikkhus, (what) meat it was ?”
‘Lord! I did not enquire about that.’
g. Then the blessed Buddha rebuked him: ‘How can you, O foolish one, eat meat without having enquired (what it is)? It is man’s flesh, O foolish one, which you have eaten. This will not do, O foolish one, for converting the unconverted,’ (&c.)
Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ There are, O Bhikkhus, believing, pious people who givep. 85 up even their own flesh. Let no one, O Bhikkhus, eat man’s flesh. He who does, commits a thulla&faya (or, grave) offence. And let no one, O Bhikkhus, eat meat without having enquired (what it is). He who does, commits a dukka/a offence.’
10, At that time the king’s elephants died. During a famine the people ate that elephants’ flesh, and when the Bhikkhus came and asked for alms, they _ gave them elephants’ flesh. The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’
They told this thing to the Blessed One.
The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, eat elephants’ flesh. He who does, commits a dukkaéa offence.’
11, At that time the king’s horses died. During a famine (&c., as in § 10, down to :)
‘Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a dukkaéa offence.’
12. At that time the people, during a famine, ate dogs’ flesh, and when the Bhikkhus came and asked for alms, they gave them dogs’ flesh. The Bhikkhus ate that dogs’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat dogs’ flesh? Dogs are disgusting and loathsome animals.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, eat dogs’ flesh. He who does, commits a dukka/Za offence.’
13. At that time the people, during a famine, ate serpents’ flesh (&c., as in §12, down to:) ‘How canp. 14 the Sakyaputtiya Samamas eat serpents’ flesh? Serpents are disgusting and loathsome animals.’
And the serpent king Supassa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him the serpent king Supassa said to the Blessed One: ‘ There are, Lord, unbelieving serpents who are disinclined (to the faith); these might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not eat serpents’ flesh. Then the Blessed One taught, incited, animated, and gladdened the serpent king Supassa by religious discourse (&c., down to:), and passing round him with his right side towards him, went away.’
In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, eat serpents’ flesh. He who does, commits a dukka/a offence.’
14. At that time hunters had killed a lion and eaten his flesh, and when the Bhikkhus came and asked for alms, they gave them lions’ flesh. The Bhikkhus, having eaten that lions’ flesh, sojourned in the forest. Then the lions, (attracted) by the smell of lions’ flesh, fell upon the Bhikkhus.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, eat lions’ flesh. He who does, commits a dukkaéa offence.’
15. At that time hunters had killed a tiger, &c., a panther, &c., a bear, &c., a hyena (&c., as in § 14, down to :)
‘Let no one, O Bhikkhus, eat a hyena’s flesh. He who does, commits a dukka/a offence.’
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24.
He who does, commits a dukkaéa offence.’
15. At that time hunters had killed a tiger, &c., a panther, &c., a bear, &c., a hyena (&c., as in § 14, down to :)
‘Let no one, O Bhikkhus, eat a hyena’s flesh. He who does, commits a dukka/a offence.’
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24.
1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Andhakavinda, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time the people in the country, after having loaded their carts with much salt and oil and rice and hard food, followed from behind the fraternity of Bhikkhus with the Buddha at its head (thinking), ‘When our turn comes, we will make a meal for them ;’ and five hundred people who ate the remains of (the Bhikkhus’) food (followed on their way). And the Blessed One, wandering from place to place, came to Andhakavinda.
2. Nowa certain Brahmaza, whose turn did not come, thought: ‘Two months have elapsed while I have been following the fraternity of Bhikkhus with the Buddha at its head, in order to make a meal for them when my turn comes, but my turn does not come. Iam alone here, and many household affairs of mine are going to ruin. What if I were to look into the provision-room, and what I should not see in the provision-room, to prepare that (for the Bhikkhus)!’ Then that Brahmaza looked into the provision-room and did not see there two (sorts of food), rice-milk and honey-lumps.
3. And that Braéhmaza went to the place where the venerable Ananda was; having approached him, he said to the venerable Ananda: ‘As my turn did not come, my dear Ananda, I thought: “ Two months have elapsed (&c., down to:). What if I were to look into the provision-room, and what I should notp. 4 see in the provision-room, to prepare that!” Thus, my dear Ananda, I looked into the provision-room and did not see there two (sorts of food), rice-milk and honeylumps. If I were to prepare, my dear Ananda, ricemilk and honey-lumps (for the Bhikkhus), would the reverend Gotama accept it from me?’
- ‘Well, my good Brahmaza, I will ask the Blessed One.’
4. And the venerable Ananda told this thing to the Blessed One.
‘Well, Ananda, let him. prepare (those dishes).’
‘Well, my good Brahmaza, you may prepare (those dishes),’
And when the night had elapsed, that Brahmaza had abundant rice-milk and honey-lumps prepared, and offered them to the Blessed One (in the words): ‘May the reverend Gotama accept from me this ricemilk and honey-lumps.’
‘Well, my good Brahmama, give it to the Bhikkhus.’
The Bhikkhus, fearing to offend, did not accept it.
‘Accept it, O Bhikkhus, and eat it.’
Then that Bréhmama with his own hands served and offered abundant rice-milk and honey-lumps to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had washen his hands, when he had cleansed his bow] and his hands, he sat down near him.
5. When he was seated near him, the Blessed One said to that Brahmaza: ‘Tenfold, O Brdahmama, is the merit attached to rice-milk. In what way is it tenfold? He who gives rice-milk, gives life; he gives colour; he gives joy; he gives strength; he gives readiness of mind; rice-milk when it is drunk removes hunger; dispels thirst ;
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sets right the humors of the body; purifies the bladder; and promotes the digestion. This tenfold merit, O Brahmaaa, is attached to rice-milk.
6. ‘He who attentively at the right time gives rice-milk to the self-possessed, who live on what others give to them, will benefit them in ten ways: life and colour, joy and strength (he gives to them);—
‘ Readiness of mind arises from it; it dispels hunger and thirst, and sets the humors right; it purifies the bladder, and brings the food to digestion. As medicine the Perfect One has praised it.
‘Therefore should rice-milk be continually given by a man who is longing for joy, who is desirous of heavenly joy, or who aspires to human prosperity.’
7. And the Blessed One, having gladdened that Brahmaza by these stanzas, rose from his seat and went away.
And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I allow you, O Bhikkhus, (to partake of) rice-milk and honeylumps.’
25.
1. Now the people heard: ‘The Blessed One has allowed (to the Bhikkhus to partake of) ricemilk and honey-lumps.’ They prepared early in the morning solid rice-milk! and honey-lumps. The Bhikkhus, having satiated themselves in the
1 Bhogga-y4gu, literally, eatable rice-milk, which seems opposed to the ordinary rice-milk which was drunk. Y4gu is the P4li word for what is called in Anglo-Indian terminology ‘congey.’ BhoggayAgu is ‘rice pudding made with milk.’
p. 2
morning with solid rice-milk and with honey-lumps, (afterwards) did not dine in the dining-hall with good appetite. At that time a certain minister, who was but newly converted, had invited the fraternity of Bhikkhus with the Buddha at its head for the next day. Now this newly converted minister thought: ‘What if I were to prepare for these twelve hundred and fifty Bhikkhus twelve hundred and fifty dishes of meat, and offer to each Bhikkhu one dish of meat!’
2. And when that night had elapsed, that newly converted minister ordered excellent food, both hard and soft, and twelve hundred and fifty dishes of meat to be prepared, and had meal-time announced to the Blessed One in the words: ‘It is time, Lord, the meal is ready.’ And in the forenoon the Blessed One, having put on his under-robes, took his almsbowl, and, with his &tvara on, went to the house of that newly converted minister. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them.
When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them.
3- Then that newly converted minister in his dininghall waited on the Bhikkhus. The Bhikkhus said to him: ‘ Give us little, friend ; give us little, friend.’
‘Do not take little, reverend Sirs, because you think: “This minister is but newly converted.” Much food, both hard and soft, has been prepared by me, and twelve hundred and fifty dishes of meat ; I will offer to each Bhikkhu one dish of meat. Take, reverend Sirs, as much as you want.’
‘This is not the reason, friend, for which we take little. But we have satiated ourselves in the morning with solid rice-milk and with honey-lumps ; therefore we take little.’
VI, 25, 5 ON MEDICAMENTS. gt
4. And that newly converted minister was annoyed, murmured, and became angry: ‘How can their reverences, when I have invited them, partake of solid rice-milk with other people, as if I were unable to give them as much as they want.’ (Thinking thus), he went around angry, displeased, and in an offensive temper, filling the bowls of the Bhikkhus (and saying), ‘Eat or take it away!’ And that newly converted minister served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened that newly converted minister, who was sitting near him, by religious discourse, rose from his seat and went away.
5. And soon after the Blessed One was gone, scruples and remorse befell that newly converted minister: ‘ Alas, it is evil to me, it is not good to me! Alas, it is loss to me, it is not gain to me that I went around (among the Bhikkhus) angry, displeased, and in an offensive temper, filling their bowls (and saying), “Eat or take it away!” What have I produced thereby, more merit or more demerit ?’
And that newly converted minister went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him, that newly converted minister said to the Blessed One: ‘Lord, soon after the Blessed One was gone, scruples and remorse have befallen me: “Alas, it is evil to me
p. 6
(&c., down to:) more merit or more demerit?” Lord, what have I produced thereby, more merit or more demerit ?”
6. ‘The moment, friend, in which you invited the fraternity of Bhikkhus with the Buddha at its head for the next day, that moment you acquired much merit. And the moment in which each Bhikkhu received one lump of rice from you, that moment you acquired much merit. You gained the inheritance of heaven.’
And the moment in which each Bhikkhu received one lump of rice from you, that moment you acquired much merit. You gained the inheritance of heaven.’
Then that newly converted minister thought: ‘Oh, it is good to me! Oh, it is gain to me! I have acquired much merit! I have gained the inheritance of heaven!"—and glad and joyful he rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away.
7. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Is it true, O Bhikkhus; that the Bhikkhus, having been invited to one place, partake of solid ricemilk with other persons ?’
‘It is true, Lord’
Then the blessed Buddha rebuked those Bhikkhus : ‘ How can these foolish persons, O Bhikkhus, having been invited to one place, partake of solid rice-milk with other persons? This will not do, O Bhikkhus, for converting the unconverted,’ &c. Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ Let no one, O Bhikkhus, when he is invited to one place, partake of solid rice-milk with other persons. He who does, is to be treated according to the law.’
p. 93
261,
1, And the Blessed One, after having dwelt at Andhakavinda as long as he thought fit, went forth to Ragagaha, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time Bela¢tha Ka#éana was travelling on the road from Ragagaha to Andhakavinda with five hundred carts all full of pots of sugar. And the Blessed One saw Belattha Kakkana coming from afar; when he saw him, he left the road, and sat down at the foot of a tree.
2. And Bela¢éha Kakkana went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him, Belatéha Kakkana said to the Blessed One: ‘I wish, Lord, to give to each Bhikkhu one pot of sugar.’
‘Well, Kagéana, bring here one pot of sugar.’
Belattha Kakkana accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ took one pot of sugar and went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘I have brought here, Lord, the pot of sugar; what shall I do with it, Lord ?’
‘Well, Kaééana, give the sugar to the Bhikkhus.’
3. Belattha KaksAna accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ gave the
1 See the 33rd P&tittiya Rule about parampara-bhogana (taking food in turn).
p. 4
sugar to the Bhikkhus, and said to the Blessed One: ‘I have given the sugar to the Bhikkhus, Lord, but there is much sugar left over; what shall I do with it, Lord ?’
‘Well, KaéAana, give the Bhikkhus as much sugar as they want.’
p. 4
sugar to the Bhikkhus, and said to the Blessed One: ‘I have given the sugar to the Bhikkhus, Lord, but there is much sugar left over; what shall I do with it, Lord ?’
‘Well, KaéAana, give the Bhikkhus as much sugar as they want.’
Belattha Ka#éAna accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ gave the Bhikkhus as much sugar as they wanted, and said to the Blessed One: ‘I have given, Lord, the Bhikkhus as much sugar as they want, but there is much sugar left over; what shail I do. with it, ~ Lord ?”
‘Well, KaZfdna, let the Bhikkhus eat their fill with sugar.”
Belattha Kakkana accepted this order of the Blessed One (by saying), ‘Yes, Lord, and let the Bhikkhus eat their fill with sugar; some Bhikkhus filled their bowls and filled their water strainers and bags with it.
4. And Bela¢tha KaéAAna, having let the Bhikkhus eat their fill with sugar, said to the Blessed One: ‘The Bhikkhus, Lord, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord ?’
‘Well, Ka##ana, give the sugar to the people who eat the remains of (the Bhikkhus’) food,’ &c.
‘Well, Ka&Zana, give the people who eat the remains of (the Bhikkhus’) food as much sugar as they want,’ &c.
5. ‘Well, Kana, let the people who eat the remains of (the Bhikkhus’) food, eat their fill with sugar’ (&c., down to:); some of the people who ate the remains of (the Bhikkhus’) food, filled theirp. 95 pots and jars, and filled their baskets and the folds of their dress with it.
6. And Bela¢tha Kafana, having let the people who ate the remains of (the Bhikkhus’) food, eat their fill with sugar, said to the Blessed One: ‘The people, Lord, who eat the remains of (the Bhikkhus’) food, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord ?’
‘I see no one, Kafana, in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmamas, gods and men, by whom that sugar, when he has eaten it, can be fully assimilated, save ,by the Tathagata or by a disciple of the Tathagata. Therefore, Kaéé4na, throw that sugar away at a place free from grass, or sink it into water in which there are no living things.’
Belatéha Kakkana accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ and sunk that sugar into water in which there were no living things.
7. And that sugar, when thrown into the water, hissed and bubbled, and steamed, and sent forth smoke. As a ploughshare, which has been heated through the whole day and is thrown into water, hisses and bubbles, and steams, and sends forth smoke, so that sugar, when thrown into the water, hissed and bubbled, steamed, and sent forth smoke. And Bela¢tha KakéAna, terrified and having his hair erect with fear, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him.
And Bela¢tha KakéAna, terrified and having his hair erect with fear, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him.
8. When Bela¢‘ha Ka#&ana was sitting near him,p. 9 the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the defilement of lusts, and about the blessings of the abandonment of lusts. When the Blessed One saw that the mind of Belatéha Kakéana was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Bela¢tha Kak&ana, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’
9. And Belaééha Ka&Aana, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had ‘been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may
VI, 28, 1. ON MEDICAMENTS. 97 the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’
27.
And the Blessed One, wandering from place to place, came to Ragagaha. There the Blessed One dwelt near RAgagaha, in the Ve/uvana, at Kalandakanivapa. At that time the Bhikkhus at Ragagaha had plenty of sugar. The Bhikkhus feared to offend (and thought): ‘The Blessed One has allowed the eating of sugar only to the sick and not to the healthy,’ and therefore they did not eat sugar.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, to the sick the eating of sugar, and to the healthy the drinking of sugarwater.’
281,
1. And the Blessed One, after having dwelt at Ragagaha as long as he thought fit, went forth to Paéaligama, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. Wandering from place to place the Blessed One came to PAsaligdma.
And the Blessed One, after having dwelt at Ragagaha as long as he thought fit, went forth to Paéaligama, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. Wandering from place to place the Blessed One came to PAsaligdma.
1 Chaps. 28~30 are, with a few unimportant variations, word for word the same as Mahfparinibbina Sutta I, 19-II, 3; II, 16-24. See Rh. D.’s Introduction to his translation of the Mah4parinibbéna Sutta, pp. xxxiv seq., and his note there at II, 16.
{17} H
p. 2
Now the lay-devotees at PAsaligama heard: ‘The Blessed One has arrived at P&/aligdma.’ And the Pasaligama lay-devotees went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. When they were seated near him, the Blessed One taught, incited, animated, and gladdened the P4&/aligama lay-devotees by religious discourse.
2. And the Paéalig4ma lay-devotees, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, said to the Blessed One: ‘Might the Blessed One, Lord, consent to come to our rest house together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then the Pasaliga4ma lay-devotees, when they understood that the Blessed One had accepted their invitation, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away to the rest house. When they had arrived there, they strewed the whole floor of the rest house’, placed seats in it, set up a water-pot, and fixed an oil lamp. Then they went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him.
3. Standing near him the P4/aliputta lay-devotees said to the Blessed One: ‘We have strewn the whole floor of the rest house, Lord, (with sand), we have placed seats in it, set up a water-pot, and
2 Perhaps we are to supply ‘with sand.’ Comp. Dipavamsa VI, 64; XII, 71, &c.
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fixed an oil lamp. May the Blessed One, Lord, do now what he thinks fit.’
And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his Atvara on, went to the rest house together with the Bhikkhus who followed him. When he had arrived there, he washed his feet, entered the rest house, and took his seat against the centre pillar, with his face towards the east. And the Bhikkhus also washed their feet, entered the rest house, and took their seats against the western wall, with their faces towards the east, having the Blessed One before their eyes. And the P4saligdama lay-devotees also washed their feet, entered the rest house, and took their seats against the eastern wall, with their faces towards the west, having the Blessed One before their eyes.
And the P4saligdama lay-devotees also washed their feet, entered the rest house, and took their seats against the eastern wall, with their faces towards the west, having the Blessed One before their eyes.
4. Then the Blessed One thus addressed the P4zaligama lay-devotees : ‘ Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. And which is this fivefold loss? In the first place, O householders, the wrong-doer, devoid of rectitude, falls into great poverty through sloth; this is the first loss of the wrong-doer through his want of rectitude. And again, O householders, of the wrong-doer, devoid of rectitude, evil repute gets noised abroad; this is the second &c. And again, O householders, whatever society the wrong-doer, devoid of rectitude, enters—whether of noblemen, Brahmazas, heads of houses, or Samazas—he enters shyly and confused; this is the third &c. And again, O householders, the wrong-doer, devoid of rectitude, is full of anxiety when he dies; this is the fourth &c. And again, O householders, the
H 2
100 MAHAVAGGA. VI, 28, g.
- wrong-doer, devoid of rectitude, on the dissolution of his body, after death, is reborn into some state of distress and punishment, a state of woe, and hell; this is the fifth &c. This is the fivefold loss, O householders, of the wrong-doer through his want of rectitude.
5. ‘Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. And which is this fivefold gain? In the first place, O householders, the well-doer, strong in rectitude, acquires great wealth through his industry; this is the first gain of the well-doer through his practice of rectitude. And again, O householders, of the well-doer, strong in rectitude, good reports are spread abroad; this is the second &c. And again, O householders, whatever society the well-doer, strong in rectitude, enters—whether of noblemen, Brahmazas, heads of houses, or Samazas—he enters confident and self-possessed; this is the third &c. And again, O householders, the well-doer, strong in rectitude, dies without anxiety; this is the fourth &c. And again, O householders, the well-doer, strong in rectitude, on the dissolution of his body, after death, is reborn into some happy state in heaven; this is the fifth &c. This is the fivefold gain, O householders, of the well-doer through his practice of rectitude.’
6. When the Blessed One had thus taught, incited, animated, and gladdened the PA/alig4ma lay-devotees far into the night with religious discourse, he dismissed them, saying, ‘The night is far spent, O householders. May you do now what you think fit.’ The P&saligama lay-devotees accepted the Blessed One’s word by saying, ‘ Yes, Lord,’ rose from their
VI, 28, 8. ON MEDICAMENTS. IOI
seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away.
May you do now what you think fit.’ The P&saligama lay-devotees accepted the Blessed One’s word by saying, ‘ Yes, Lord,’ rose from their
VI, 28, 8. ON MEDICAMENTS. IOI
seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away.
7. And the Blessed One, not long after the PA/aligama lay-devotees had departed thence, went to an empty place! (in order to give himself to meditation).
At that time Suntdha and Vassak4ra, two ministers of Magadha, were building a (fortified) town at P&talig4ma in order to repel the Vaggis. And the Blessed One, rising up early in the morning, at dawn’s time, saw with his divine and clear vision, surpassing that of ordinary men, great numbers of fairies who haunted the ground there at P4éaligama. Now, wherever ground is occupied by powerful fairies, they bend the hearts of powerful kings and ministers to build dwelling-places there. Wherever ground is occupied by fairies of middling power, &c.; of inferior power, they bend the hearts of middling kings and ministers, &c., of inferior kings and ministers to build dwelling-places there.
8. And the Blessed.One said to the venerable Ananda : ‘ Who are they, Ananda, who are building a town at Pafaligama ?’
‘Suntdha and Vassak4ra, Lord, the two ministers of Magadha, are building a town at Paéaligdma in order to repel the Vaggis.’
‘As if they had consulted, Ananda, with the TAvatimsa gods, so (at the right place), Ananda, the Magadha ministers Suntdha and Vassak4ra build this town at PAéaligdma in order to repel the Vaggis. When I had risen up early in the morning, Ananda, at dawn’s time, I saw with my divine
1 Suamagara. Comp. I, 78, 5; Suttavibhanga, Parag. IV, 4,1.
102 MAHAVAGGA. VI, 28, g.
and clear vision (&c., as in § 7, down to:) they bend the hearts of inferior kings and ministers to build dwelling-places there. As far, Ananda, as Aryan people dwell, as far as merchants travel, this will become the chief town, the city of PAéaliputta. But danger of destruction, Ananda, will hang over Pafaliputta in three ways, by fire, or by water, or by internal discord?.’
g. And the Magadha ministers Suntdha and Vassakara went to the place where the Blessed One was; having approached him, they exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, they stationed themselves near him; then standing near him the Magadha ministers Suntdha and Vassak4ra said to the Blessed One: ‘Might the reverend Gotama consent to take his meal with us to-day together with the fraternity of Bhikkhus.’
The Blessed One expressed his consent by remaining silent. Then the Magadha ministers Sunidha and Vassakfra, when they understood that the Blessed One had accepted their invitation, went away.
Then the Magadha ministers Sunidha and Vassakfra, when they understood that the Blessed One had accepted their invitation, went away.
* The event prophesied here, P&saliputta’s becoming the capital of the Magadha empire, is placed by the various authorities under different kings. Hwen Thsang and the Burmese writer quoted by Bishop Bigandet (‘Legend of the Burmese Buddha,’ third edition, vol. ii, p. 183) say that it was K4lasoka who removed the seat of the empire to PAéaliputta. The Gains, on the other hand, state that it was Udayi, the son of Agdtasattu. Most probably the latter tradition is the correct one, as even king Munda is mentioned in the Anguttara Nikfya as having resided at Pésaliputta. Comp. Rh. D.’s ‘ Buddhist Suttas,’ Introd. pp. xv seq.; H.O.’s Introduction to the Mahavagga, p. xxxvii; and the remarks of Professor Jacobi and of H. O. in Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, pp. 185, 751, 752, note 2.
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1o. And the Magadha ministers Suntdha and Vassak4ra ordered excellent food, both hard and soft, to be prepared, and had meal-time announced (&c.1, down to:) on seats laid out for them. And the Magadha ministers Sunidha and Vassak4ra with their own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, they sat down near him. When they were sitting near him, the Blessed One gladdened the Magadha ministers Suntdha and Vassakara by these stanzas:
11. ‘Wheresoe’er the prudent man shall take up his abode, let him support there good and upright men of self-control.
‘Let him make offerings to all such deities as may be there. Revered, they will revere him; honoured, they honour him again;
‘Are gracious to him as a mother to the son of her womb. And a man who has the grace of the gods, good fortune he beholds.’
And the Blessed One, having gladdened the Magadha ministers Suntdha and Vassakéra by these stanzas, rose from his seat and went away.
12. Amd the Magadha ministers Suntdha and Vassak4ra followed the Blessed One from behind, saying, ‘The gate the Samaza Gotama goes out by to-day shall be called Gotama’s gate, and the ferry at which he crosses the river Ganges shall be called Gotama’s ferry.’ And the gate the Blessed One went out byp. 13 was called Gotama’s gate. And the Blessed One went on to the river. At that time the river Ganges was brimful and overflowing'; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work.
1 See chap. 23. 5, &c. Instead of ‘ Lord,’ read here, ‘ Reverend Gotama.’
VI, 28, 13.
was called Gotama’s gate. And the Blessed One went on to the river. At that time the river Ganges was brimful and overflowing'; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work.
13. And the Blessed One saw those people who wished to cross to the opposite bank, some seeking for boats, some for rafts of wood, and some making rafts of basket-work. When he saw them, he vanished as quickly as a strong man might stretch his bent arm out, or draw back his outstretched arm, from this side of the river Ganges, and stood on the further bank with the company of the Bhikkhus,
And the Blessed One, perceiving all this, on this occasion, pronounced this solemn utterance :
‘They who cross the ocean’s floods making a solid path across the pools—
‘Whilst the vain world ties its basket rafts : these are the wise, these are the saved indeed.’
29.
1. And the Blessed One went to Kofigdma. There at Ko¢igama the Blessed One resided. And the Blessed One thus addressed the Bhikkhus :
‘It is through not understanding and grasping four Noble Truths, O Bhikkhus, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I. And what are
1 Samatitthika. This word is replaced by samatfrthik4 at Lal. Vist. pp. 501,528. Compare, however, Rh. D.’s note on Tevigga Sutta I, 24 (‘ Buddhist Suttas,’ p. 178).
p. 105
these four? By not understanding and grasping the Noble Truth of Suffering, O Bhikkhus; by not understanding and grasping the Noble Truth of the Cause of suffering; by not understanding and grasping the Noble Truth of the Cessation of suffering ; by not understanding and grasping the Noble Truth of the Path which leads to the cessation of suffering: thereby we have had to run so long, to wander so long in this weary path of transmigration, both you and I.
2. ‘But now, O Bhikkhus, the Noble Truth of Suffering is understood and grasped; the Noble Truth of the Cause of suffering, &c., of the Cessation of suffering, &c., of the Path which leads to the cessation of suffering is understood and grasped. The craving for existence is rooted out; that which leads to renewed existence is destroyed; and there is no more birth!
‘By not seeing the four Noble Truths as they really are, long is the path that is traversed through many a birth.
‘Now these are grasped; the cause of birth is removed, the root of sorrow rooted out, and there is no more birth.’
30.
1. Now the courtezan Ambapalt heard that the Blessed One had arrived at Ko¢igama. And the courtezan Ambapalt ordered a number of magnificent vehicles to be made ready, mounted one of these vehicles, and left Ves4li with her magnificent vehicles in order to visit the Blessed One. She