From the archive

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 4 of 13

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. Shep. 2 went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, she sat down near him.

2. When she was sitting near him, the Blessed One taught, incited, animated, and gladdened the courtezan Ambapalt by religious discourse. And the courtezan AmbapAli, having been taught, &c., by the Blessed One by religious discourse, 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 the courtezan Ambap§4lt, when she understood that the Blessed One had accepted her invitation, rose from her seat, respectfully saluted the Blessed One, and, passing round him with her right side towards him, went away.

3. Now the Lik&favis of Vesdli heard that the Blessed One had arrived at Kofigama. And the Li#khavis of Vesdli ordered a number of magnificent vehicles to be made ready, mounted these vehicles, and left Vesali with their magnificent vehicles in order to visit the Blessed One. Some of the Li#éfavis were dark, dark in colour, and wearing dark clothes and ornaments; some of them were fair, fair in colour, and wearing light clothes and ornaments; some of them were red, ruddy in colour, and wearing red clothes and ornaments; some of them were white, pale in colour, and wearing white colours and ornaments. And the courtezan Ambapalt drove up against the young

p. 107

Likkhavis, pole to pole, yoke to yoke, wheel to wheel, axle to axle. [4.] And those Ligsf/avis said to the courtezan Ambapalt: ‘ How is it, Ambapall, that you drive up against the young Liké/avis, pole to pole, &c.?’

‘My Lords, I have just invited the Blessed One with the fraternity of Bhikkhus for their morrow's meal.’

‘Ambapalt! give up this meal to us for a hundred thousand.’

‘My Lords, were you to offer all Vesali with its subject territory, I would not give up this meal.’

Then the Li#é/avis snapped their fingers (exclaiming), ‘We are outdone by this woman?! we are out-reached by this woman?!’

4. Then the Liféhavis went to the place where the Blessed One was. And the Blessed One saw the Likéhavis coming from afar; when he saw them, he addressed the Bhikkhus and said: ‘O Bhikkhus, let those of the Bhikkhus who have never seen the TAvatimsa gods, gaze upon this company of the Li&éavis, behold this company of the Likkhavis, compare this company of the Liékhavis, even as a company of T4vatimsa gods!’

And the Ligéfavis went in the carriages as far as the ground was passable for carriages (&c., as in §§ 1, 2, down to:) ‘Might the Blessed One, Lord, consent to take his meal with us to-morrow together with the fraternity of Bhikkhus.’

1 Ambak4ya, which Buddhaghosa explains by itthikaya, comp. the well-known Mantra, Vagasaneyi Samhit4 23.18: Ambe ambike ’mb4like, &c. Probably the word ambaké is a contemptuous form intended here at the same time to convey an allusion to the mango-

(amba-) gardens which Ambap§lf possessed, and from which she was named. Comp. Rh. D.’s note at Mah4parinibb4na Sutta II, 19.

p. 5

‘I have promised, O Ligéfavis, to dine to-morrow with Ambapéli the courtezan.’

5. And the Blessed One, after having dwelt at Kofigdma as long as he thought fit, went to “7atika. There the Blessed One dwelt at (AtikA, in the Brick Hall (Gi#gak4vasatha). And when the night had elapsed, the courtezan Ambapalt ordered in her park excellent food (&c., as in chap. 28. 101, down to :) she sat down near him. Sitting near him the courtezan Ambaplt said to the Blessed One: ‘I give up this Ambapili grove, Lord, to the fraternity of Bhikkhus with the Buddha at its head.’ The Blessed One accepted the Arama. Then the Blessed One, after having taught, incited, animated, and gladdened the courtezan Ambapiali by religious discourse, rose from his seat and went to the Mahdvana. There the Blessed One dwelt at Veséali, in the Mah4vana, in the Kdf4g4ra-s4la.

End of the Lié4/avi BhAanavara.

31.

1. At that time many distinguished Li#éavis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Samgha. At that time Stha, the general-in-chief (of the Lik&favis), a disciple of the Nigavztha sect, was sitting in that assembly. And Siha, the general, thought: ‘ Truly

1 Replace ‘the Magadha ministers Sunfdha and Vassakara’ by

‘the courtezan Ambapili,’ and instead of ‘Reverend Gotama,’ read
‘Lord.’

VI, 31, 3- ON MEDICAMENTS. Io
31; 3

he, the Blessed One, must be the Arahat Buddha, since these many distinguished Ligé/avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Samgha. What if I were to go and visit him, the Arahat Buddha.’

2. And Siha, the general, went to the place where the Nigaz¢ha Nataputta? was; having approached him, he said to the Nigaztha NAtaputta: ‘I wish, Lord, to go and visit the Samana Gotama.’

‘Why should you, Siha, who believe in the result of actions? (according to their moral merit), go to visit the Samaza Gotama, who denies the result of actions? For the Samaza Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’

Then the desire to go and to visit the Blessed One, which had arisen in Stha, the general, abated in him.

For the Samaza Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’

Then the desire to go and to visit the Blessed One, which had arisen in Stha, the general, abated in him.

3. And a second time many distinguished Li&khavis were sitting together (&c., as in §§ 1, 2, down to the end).

And a third time many distinguished Liké/avis were sitting together, &c. And a third time Stha, the general, thought: ‘Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Lig&havis, who are sitting here together assembled in the town-hall, speak in so many ways

1 The founder of the NigaéAa sect, who is, according to the important discovery of Professors Buhler and Jacobi, identical with the Mahfvira of the Gain legends. See Jacobi’s Preface to the Kalpasfitra, pp. 1 seq.

® Kiriyavada.

p. 4

in praise of the Buddha, of the Dhamma, and of the Samgha. What are the Nigaz¢has to me, whether they give their consent or not? What if I were to go without asking the Nigaz/kas for their consent, to visit him, the Blessed One, the Arahat Buddha.’

4. And Stha, the general, went out of Vesdli with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Stha, the general, said to the Blessed One: ‘I have heard, Lord, that the Samaza Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: “The Samaza Gotama denies the result of actions,” &c.—do they say the truth of the Blessed One, and do they not bear false witness against the Blessed One and pass off a spurious Dhamma as your Dhamma? And there is nothing blameworthy in a discourse and dispute like this regarding matters of the Dhamma; for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.’

51. ‘There is a way, Stha, in which one speaking truly could say of me: “The Samaza Gotama denies action?; he teaches the doctrine of nonaction; and in this doctrine he trains his disciples.”

1 A part of the following discourse is the same as Suttavibhanga,
Parag. I, 1, 3.
3 ¢The doctrine of non-action,’ and ‘the doctrine of action,’

VI, 31, 5. ON MEDICAMENTS. III

‘And again, Stha, there is a way in which one speaking truly could say of me: “ The Samaza Gotama maintains action!; he teaches the doctrine of action ; and in this doctrine he trains his disciples.”

‘And again, Stha, there is a way in which one speaking truly could say of me: “The Samana Gotama maintains annihilation? ; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.”

; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.”

‘And again, Stha, there is a way in which one speaking truly could say of me: “ The Samana Gotama proclaims contemptibleness*; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples.”

‘And again, &c.: “The Samaza Gotama proclaims Vinaya‘; he teaches the doctrine of Vinaya ; and in this doctrine he trains his disciples.”

‘And again, &c.: “The Samasza Gotama proclaims Tapas$, &c.”

‘And again, &c. : “The Samaza Gotama is apagabbha®*; he teaches the doctrine of apagabbhaté, &c.”

taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see § 6.

1 See note 2, p. 110.

2 Ukkhedavada (‘the doctrine of annihilation’) is the doctrine that death is the annihilation of existence (‘ukshedavad4 sato sattassa ukkhedam vinisam vibhavam paffadpenti. Brahmagdlasutta). But in this discourse the word is taken in a peculiar sense ; comp. § 7.

3 Gegukkhité. See § 7.

* «Right conduct.’ But in this discourse it is also taken in the sense of ‘ putting away’ (scil. evil); see § 8.

5 © Self-mortification,’ literally, ‘burning,’ in which sense the word is taken in § 8.

* Apagabbha (apragalbha) and apagabbhaté ordinarily mean

p. 6

‘And again, &c.: “The Samaza Gotama is confident!; he teaches the doctrine of confidence, &c.”

6. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama denies action ; he teaches the doctrine of non-action; and in this doctrine he trains his disciples?” I teach, Stha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Stha, one speaking truly could say of me: “ The Samaza Gotama, &c.”

‘And in which way is it, Stha, that one speaking truly could say of me: “ The Samaza Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples?” I teach, Stha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c.”

7. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?” I proclaim, Stha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c.”

‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama

In this way, &c.”

‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama

‘irresolute’ and ‘irresolution.’ But here the words are taken in quite another sense, with a pun that cannot be rendered in English ;

see § 9. 1 See § 9.

p. 113

proclaims contemptibleness, &c.?” I deem, Stha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c.

8. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama proclaims Vinaya, &c.?” I teach, Siha, the doing away? with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c.

‘And in which way is it, Siha, that one speaking truly could say of me: “The Samaza Gotama proclaims Tapas, &c.?” I teach, Stha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away*. He who has freed himself, Siha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out*, so that they are destroyed* and cannot grow up again—such a

1 Vinay4ya.

* Tapantya, connected with tapas.

5 Tala vatthukata. See Buddhaghosa’s e phrase in Vinaya Pisaka, vol. iii, p. 267.

4 Anabhavam gat4 (see the correction, Vinaya Pifaka, vol. ii, p. 363), literally, ‘They are gone to non-existence.’ Buddhaghosa takes great pains in explaining anabh4va; and he quotes also a various reading anubh4va ; see Vinaya Pisaka, vol. iii, p. 267. But anabhava is correct, and must be understood as a synonym of abhava. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp. 100 seq.; Weber, Hala, p- 16; Pischel’s note on Hemaéandra II, 190; Curtius, Griechische

(t7] I rr4 MAHAVAGGA. VI, 31, 9- person do I call accomplished in Tapas. Now the Tathagata, Stha, has freed himself from all conditions, &c. In this way, &c.

g. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama is apagabbha (irresolute!), &c.?” He who has freed himself, Stha, from the necessity of returning in future into a mother’s womb?, and of being reborn into new existences, who has reoted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again—such a person do I call apagabbha. Now the Tathagata, Siha, has freed himself, &c. In this way, &c.

Now the Tathagata, Siha, has freed himself, &c. In this way, &c.

‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama is confident, &c.?” I am confident, Stha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c.’

80. When he had spoken thus, Stha, the general, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him,’

‘Consider first, Stha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.’

Etymologie, 5th edition, p. 306 (dvdedvos, &c.). Another P&li word
containing this prefix ana- is anamata,anamatagga; see, for instance,
Gataka HI, p. 56.

' See § 5 with our note.

* Into a‘gabbha.’ ‘Apagabbha’ is taken here as ‘not subject to returning to a gabbha.’

VI, 31, 11. ON MEDICAMENTS. TIS

‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “Consider first, &c.” Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Ves4li (and cry): “ Stha, the general, has become our disciple!” But the Blessed One says to me: “Consider first, &c.” For the second time, Lord, I take my refuge in the Blessed One, and in the Dhamma, and in the Bhikkhu-samgha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’

11. ‘For a long time, Stha, drink has been offered to the Nigaz¢has in your house’. You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).’

‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “For a long time, &c.” I have been told, Lord: ‘‘The Samaza Gotama says: ‘To me alone gifts should be given; to nobody else gifts should be given. To my pupils alone gifts should be given; _to no one else’s pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.’” But the Blessed One exhorts me to give also to the Nigamthas. Well, Lord, we will see what will be season-

1 Literally, ‘your house has been an op4na to the Niganthas.’
Opana may be either avap4na or, as Buddhaghosa seems to
understand it, udapana (compare oka = udaka).

I 2

p. 12

able. For the third time, Lord, I take my refuge in the Blessed One, &c.’

I 2

p. 12

able. For the third time, Lord, I take my refuge in the Blessed One, &c.’

12. And the Blessed One preached to Siha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One: ‘ Lord, may the Blessed One 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 Siha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away.

And Stha, the general, gave order to a certain man (among his subalterns, saying), ‘Go, my friend, and see if there is any meat to be had? And when that night had elapsed, Stha, the general, ordered excellent food (&c., as in chap. 23. 5, down tothe end). .

13. At that time a great number of Nigaz¢has (running) through Ves4li, from road to road and from cross-way to cross-way’, with outstretched arms, cried : ‘ To-day Siha, the general, has killed a great ox and has made a meal for the Samaza Gotama; the Samawza Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!’

Then a certain man went to the place where Stha,

' About pavattamamsa, see the note at chap. 23. 2.
9 See X, 1, 9.

p. 117

the general, was. Having approached him he said to Siha, the general, into his ear: ‘Please, Lord, have you noticed that a great number of Nigazéhas (running) through Veséli, &c. ?’

‘Do not mind it, my good Sir. Long since those venerable brethren are trying to discredit the Buddha, the Dhamma, and the Samgha; and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.’

14. And Sitha, the general, 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 (&c., as in chap. 23. 7, down to the end).

In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said:

‘Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukkaZa offence.

‘I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).’

32,

1. Now at that time Ves4li was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living’ by gleaning, or through favour.

Now at that time Ves4li was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living’ by gleaning, or through favour.

1 Literally, ‘keep oneself going.’ Compare the use of y4petum at Mab4-parinibbana Sutta II, 32.

p. 2

And when the Blessed One had retired into solitude this consideration presented itself to his mind: ‘The things which I have prescribed for the Bhikkhus in a time of scarcity, when the harvest is bad, and alms are difficult to obtain—keeping food indoors, cooking it indoors, cooking it of one’s own accord, taking what they can pick up, eating food brought from within, or received before meal-time, eating things found in woods or in pools’, those things the Bhikkhus enjoy also now.’

And the Blessed One, in the evening, when he had left his solitude, said to the venerable Ananda: ‘The things which (&c., as above, down to:) or in pools— do the Bhikkhus enjoy those things now also ?’

‘They enjoy them, Lord.’

2. Then the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus :

‘The things which I have prescribed (&c., as in § 1, down to:) or in pools—those I do not allow from this day forth. You are not, O Bhikkhus, to eat food kept indoors, or cooked indoors, or cooked of your own accord; nor to take things (to eat) which you have picked up. Whosoever shall do so, is guilty of a dukka?¢a offence. And you are not, O Bhikkhus—after you have once finished eating, and have refused food still offered—to eat food brought from within, or received before meal-time, or found in the woods or pools, even if it be food which is not the leavings of the meal of one who has eaten on invitation. Whosoever shall so eat, shall be dealt with according to law?’

' For these rules, see above, VI, 17-19. ® See the 35th Paéittiya Rule, and our note upon it.

VI, 33, 2 ON MEDICAMENTS. Img

33.

1. Now at that time the country people loaded much salt, and oil, and rice, and hard food on their carts, and making a laager in the outer enclosure of the Ardma, they waited there, saying, ‘When it comes to our turn, we will provide a meal.’ And a great storm-cloud arose.

Then those people went to the place where the venerable Ananda was; and when they had come there they said to the venerable Ananda: ‘We loaded a quantity of salt, and oil, and rice, and hard’ food on to our carts; and they stand there. Nowa great storm-cloud has arisen. What are we now, Ananda, Sir, to do with them ?’

Then the venerable Ananda told this thing to the
Blessed One.

2. ‘In that case, Ananda, let the Samgha decide upon some outside building as a kappiyabhdmi (that is to say, a site, outside the actual dwelling, in which provisions can be kept or cooked without breaking the rule laid down in the last chapter) and keep the stores there (in a building) of any shape the Samgha chooses, such as vihdara, addhayoga, pdsdda, hammiya, guha!.

‘And thus, O Bhikkhus, should it be resolved upon. A discreet and able Bhikkhu should proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vih4ra called N. N. to be our kappiya-bhfimi. This is the watti. Let the Samgha, reverend Sirs, hear me.

* On these five kinds of buildings, see above, I, 30, 4; Il, 8,1.

p. 3

The Samgha appoints the Vihara called N.N. to be our kappiya-bhtmi. Let any one of the venerable brethren who is in favour of appointing the Vih4ra (&c., down to:) thus I understand.” ’

3. Now at that time men in that place—the kappiya-bhfmi duly chosen by resolution (of the Samgha)— boiled congey, and boiled rice, and mixed curries, and cut up meat, and split fire-wood. And when the Blessed One, as the night was passing away, rose up, he heard a great and loud noise, as of the cawing of crows. On hearing this he asked the venerable Ananda: ‘ What now, Ananda, may be this great and loud noise, as of the cawing of crows?’

4. ‘In that place, Lord —the kappiya-bhadmi duly chosen by resolution (of the Samgha),—men are now boiling congey, and boiling rice, and mixing curries, and cutting up meat, and splitting fire-wood. Thence, Lord, comes that great and loud noise, as of the cawing of crows.’

Then the Blessed One, in that connection, and on that account, after he had delivered a religious discourse, said to the Bhikkhus:

‘A kappiya-bhtmi, O Bhikkhus, duly chosen, is not to. be made use of. Whosoever shall so use it, is guilty of a dukkaZa offence. I allow you, O Bhikkhus, a kappiya-bhftmi of three kinds, one that has become so by means of a proclamation},

* Buddhaghosa says: on this word: ‘When a Vihfra is to be erected on piles, or the foundations of its walls are to be dug out, and the stones on which it is to rest are already laid, then when the first pile or the first stone of the walls is put upon them, the men standing round in a body proclaim, “ Let us make a kappiyaku/i.”’ The proclamation cannot be made after the building has got further than the actual stage here described. Uss4van4 is

VI, 34, ON MEDICAMENTS. 12!

an ox-stall', and a building belonging to laymen?.’

5. Now at that time the venerable Yasoga was sick, and drugs were brought for his use, and these the Bhikkhus put out of doors. Vermin ate them, and thieves carried them away’.

They told this thing to the Blessed One.

‘I allow you, O Bhikkhus, to use a duly chosen kappiya-bhtmi (to keep drugs in). I allow you, O Bhikkhus, a kappiya-bhami of four kinds, one that has become so by means of a proclamation, an ox-stall, a building belonging to laymen, and a duly chosen one.’

End of the twenty-fourth BhAvavara.

34,

1. Now at that time in Bhaddiya-nagara there dwelt a householder named Mezdaka (the Goat), who was possessed of this miraculous power: When he had bathed his head, and had had his granary swept out, he could sit outside and fill the granary

34,

1 Gonis4dika. Compare Buddhaghosa’s explanation of gonisAdi-nivis/ho g4mo at Sutta-vibhanga, Par. II, 3, as given by Minayeff, ‘ Pratimoksha,’ p. 66, lines 7, 8. Here Buddhaghosa says simply, ‘There are two kinds of ox-stalls; 4rama ox-stalls and vih4ra ox-stalls. Of these, when neither the 4réma nor the dwellings are fenced in (parikkhittani honti), that is an 4rama ox-stall ; when all or some of the dwellings are fenced in, and not the 4rama, that is a vih4ra ox-stall. So both kinds depend upon the fencing in ef the Arama.’

2 This seems to mean that stores could be kept for the Samgha on laymen’s premises.

5 Compare above, VI, 17, 7.

p. 2

by making showers of grain fall down from the sky. His wife was possessed of this miraculous power : When she sat down beside a pint! pot and vessel for curry and sauce she could serve the serving men with food ; and so long as she did not get up, it was not exhausted. Their son was possessed of this miraculous power: He could take a bag containing a thousand’, and give to each serving man six months’ wages; and so long as he held it in his hand, it was not exhausted.

2. Their daughter-in-law was possessed of this miraculous power: When she sat down beside a four-bushel basket she could give six months’ rice to the serving men; and so long as she did not get up, it was not exhausted. Their slave was possessed of this miraculous power: When he ploughed with one plough-share seven furrows were formed.

3, 4. Now the Magadha king Seniya’ Bimbisdra heard: ‘In Bhaddiya-nagara in our kingdom there dwells, they say, a householder named Mezdaka, who is possessed (&c., as in §§ 1, 2, down to the end).’

5. Then the Magadha king Seniya Bimbisdra said to a certain minister who had charge of general affairs: ‘They say, good Sir, that in Bhaddiyanagara (&c.,as above). Go, good Sir, and find out about this. When you have seen it, it shall be the same as if I myself had seen it.’

‘Even so, Lord,’ said that minister, in assent, to the Magadha king Seniya Bimbisdra, and he set out for Bhaddiya-nagara with his fourfold host.

6. And proceeding straight on he came to Bhadiya-nagara, and to the place where the householder

* Alkaka. See Rh.D., ‘Ancient Coins and Measures,’ p. 18. 3 Ibid. p. 9 and note 4. 5 Dona. Ibid. p. 18.

p. 123

Mendaka was; and when he had come there, he said to the householder Mezdaka: ‘I have received command from the king, “ They say, good Sir (&c., as above, § 5).” Let us behold, O householder, your miraculous power.’

18.
3 Ibid. p. 9 and note 4. 5 Dona. Ibid. p. 18.

p. 123

Then Mezdaka the householder bathed his head, and had his granary swept out, and sat down outside it. And showers of grain fell down from the sky and filled the granary.

‘I have seen, O householder, your miraculous power. Let us see that of your wife.’

7. Then Mezdaka the householder gave command to his wife, ‘Serve then the fourfold host with food.’

And the wife of Mezdaka the householder took her seat beside a pint pot and a vessel of sauces and curry, and served the fourfold host with food; and until she rose up it was not exhausted.

‘I have seen, O householder, the miraculous power of your wife. Let us see that of your son.’

8. Then Mezdaka the householder gave command to his son, ‘Pay then, my dear boy, six months’ wages to the fourfold host.’

And the son of Mezdaka the householder took one bag containing a thousand, and paid the fourfold army six months’ wages. And so long as he held it in his hand, it was not exhausted.

‘I have seen, O householder, the miraculous power of your son. Let us-see that of your daughter-in-law.’

9. Then Mendaka the householder gave command to his daughter-in-law, ‘Give, then, six months’ rice to the fourfold host.’

And the daughter-in-law of Mexdaka the housep. 10holder sat down beside one four-bushel basket, and provided the fourfold host with six months’ rice. And so long as she did not get up, it was not exhausted.

‘I have seen, O householder, the miraculous power of your daughter-in-law. Let us see that of your slave.’

‘The miraculous power of my slave, Sir, must be seen in the field.’

‘It is enough, O householder. I have seen the miraculous power of your slave.’

Then that minister returned again to Ragagaha with his fourfold host, and went to the place where the Magadha king Seniya Bimbisdra was, and when he had come there he told the matter to the Magadha king Seniya Bimbis4ra.

10. Now the Blessed One, when he had remained at Vesali as long as he thought fit, went on his way to Bhaddiya with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And the Blessed One wandering straight on arrived at Bhaddiya. And there the Blessed One stayed in the G&tiyAvana.

And the Blessed One wandering straight on arrived at Bhaddiya. And there the Blessed One stayed in the G&tiyAvana.

11, And Mezdaka the householder heard: ‘ Behold, that Samaza Gotama, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now arrived at Bhaddiya and is staying in the Gatiyavana. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed, and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as itp. 125 were face to face, this universe, the world with its Devas, and with its Brahmas, and with its M4ras, and all creatures, Samazas and Brahmamzas, gods and men: and he then makes that knowledge known to others. The truth doth he make known, both in the spirit and in the letter: lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that.’

12. Then Mendaka the householder had a number of splendid carriages made ready, and mounting one of them he set out from Bhaddiya with the train of splendid carriages to visit the Blessed One.

And many Titthiyas saw Meadaka the householder as he was coming from afar; and when they had seen him, they said to Mexdaka the householder :

‘Whither, O householder, are you going ?’

‘I am going, Sirs, to visit the Blessed One, the
Samaza Gotama.’

‘But why, O householder, do you, being a Kiriya-vAda, go out to visit the Blessed One who is an Akiriya-vada? For, O householder, the Samaza Gotama, who is an Akiriya-vAda, teaches Dhamma without the doctrine of action}, and in this Dhamma he instructs his hearers.’ .

13. Then thought Medaka the householder: ‘For a certainty that Blessed One must be an Arahat Buddha: since these Titthiyas are so jealous of him.’ And he went on to the place where the Blessed One was, proceeding in the carriage as far

_. See above, VI, 31, 5.

p. 14

as the ground was passable for carriages, and then dismounting from the carriage, and going on foot. And when he had come there, he bowed down before the Blessed One, and took his seat on one side.

And when he was so seated the Blessed One preached (&c., as usual, for instance, I, 8, 2, 3, down to :) ‘taken his refuge in him.’

‘May the Blessed One consent to take his meal, together with the Bhikkhu-samgha, at my house to-morrow.’

The Blessed One consented by remaining silent.

14. Then Mezdaka the householder when he saw that the Blessed One had consented (&c., as usual, see VI, 18, 1, 2, down to:). sat down on the seat prepared for him.

15. Then the wife, and the son, and the daughterin-law, and the slave of Mezdaka the householder went to the place 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.

And the Blessed One preached to them (&c., as in § 13, down to:) ‘taken their refuge in him.’

16. Then Mezdaka the householder served the Bhikkhu-samgha with the Buddha at their head (&c., as usual, down to :) sat down on one side.

And when he was so seated Mezdaka the householder said to the Blessed One: ‘So long as the Blessed One shall stay at Bhaddiya, so long will I provide the Bhikkhu-samgha with the Buddha at their head with food every day.’

Then the Blessed One gladdened (&c., as usual, down to:) the Blessed One rose from his seat, and went away. .

17. Now when the Blessed One had remainedp. 127 at Bhaddiya as long as he thought fit, he went on, without informing Mezdaka the householder, to Anguttaraépa with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus.

And Mendaka the householder heard: ‘The Blessed One, they say, has gone on to Anrguttarapa with (&c., down to :) Bhikkhus.’, And Mezdaka the householder gave command to his slaves and servants: ‘Load then, my men, a quantity of salt and oil, and rice, and hard food, and come: and let one thousand two hundred and fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we find the Blessed One there will we supply him with fresh milk.’

18. And Medaka the householder came up with the Blessed One in a desert place on the way. And Mendaka the householder went up to the place where the Blessed One was: and when he had come he stood on one side. And so standing, Mezdaka the householder said to the Blessed One: ‘May the Blessed One consent to take his meal (&c., as usual, down to:) ‘ The time has come, and the meal is ready.’ °

19. And the Blessed One early in the morning (&c., down to:) sat down on the seat prepared for him.

Then Menzdaka the householder gave command to those thousand two hundred and fifty cowkeepers: ‘Take then, my men, each of you a cow, and wait each of you upon a Bhikkhu, and provide him with fresh milk.’

And Mezdaka the householder waited upon the Bhikkhu-sawgha with the Buddha at their head with his own hand, and satisfied them with sweet food, hard and soft, and with fresh milk,

p. 20

The Bhikkhus, fearing to offend, would not take the milk:

‘Take it, Bhikkhus, and drink it.’

VI, 34, 20.

The Bhikkhus, fearing to offend, would not take the milk:

‘Take it, Bhikkhus, and drink it.’

20. And Mendaka the householder, when he had waited with his own hand upon the Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side.

And, so sitting, Mezdaka the householder said to the Blessed One: ‘There are desert ways, Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them,’

Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and went away.

21. And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus :

‘I allow you, O Bhikkhus, the five products of the cow ;—milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey ;— rice for him who wants rice, beans for him who wants beans}, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit

1 Two kinds of beans are mentioned, mugga and m4sa.

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gold with a kappiya-k4raka!, saying, “ Provide whatever is allowable for this Bhikkhu.” I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.’

35.

1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Apasa. And Keniya the ascetic* heard the saying, ‘Behold! the Samana Gotama, who was born in the Sakya clan, and who went forth from the Sakya clan (to adopt the religious life), has arrived at Apama, and is staying at Apaza. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its‘Brahmas, and with its Maras, and all creatures, Samazas and Brahmamas, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter:

1 See above, chap. 17. 8.

The truth doth he make known, both in the spirit and in the letter:

1 See above, chap. 17. 8.

* In Pali Gaéila; that is, ‘one with long matted hair.’ See our note on Mahfvagga I, 15, 1; and compare also Dipavamsa I, 38; Gataka I, 15, 84; Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his edition of the Xullavagga, p. 350, and by Dr. Rhys Davids in his ‘ Buddhist Birth Stories,’ p. 185.

(17] Kp. 2 lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that'!’ And Keniya the ascetic thought: ‘What now should I have taken? to the Samaza Gotama.’

2. And Keniya the ascetic thought: ‘ They who are the ancient Azshis of the Brahmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brahmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited—to wit, Adthaka, Vamaka, VAamadeva, Vess4mitta, Yamataggi, Angirasa, Bharadvaga, V4se¢tha, and Bhagu*’—they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Samaza Gotama is also an abstainer from food

1 This is a stock phrase. Compare above VI, 34,11, and the Tevigga Sutta I, 7, 46, and the passages quoted on the last by Rh. D., ‘ Buddhist Suttas,’ p. 287.

2 That is, as a present, the usual tribute of respect.

§ The names of these Rishis, and the above phrases from ‘ They who’ &c. downwards, recur several times in the Tevigga Sutta. See Rh. D., ‘Buddhist Suttas,’ p. 172, &c. Most of these names are easily to be identified, being in Sanskrit Vamadeva, Visvamitra, Gamadagni (who is only mentioned in this list in reference to Rig-veda III, 62, quoted from below. See also Oldenberg’s note to Sankh4yana’s Grhya-sitra IV, 10 in Indische Studien XV, 153), Angirasa, Bharadvaga, Vasish¢ka, Kasyapa, and Bhrigu. The only doubtful names are Vamaka and Aséhaka. The latter must be Ash/aka, mentioned as the author of Rig-veda X, 104, unless it be supposed to be a corrupt reading under which some representation of Atri may lurk. Vamaka is the only unintelligible form, for it would be difficult to see how that word could come to stand for the Vamra to whom Rig-veda X, gq is ascribed. .

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at night, an abstainer from food at the wrong time’. It will be worthy of him too to receive such things as drinks. And when he had had a quantity of drinkables made ready he had them carried on pingoes and went up to the place where the Blessed One was. And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One:

And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One:

‘May the Blessed One accept at my hands these drinkables.’

‘Very good then, Keniya; give them to the
Bhikkhus.’

The Bhikkhus, fearing to offend, would not receive them.

‘Receive them, O Bhikkhus, and make use of them.’

4. Then Keniya the ascetic having, with his own hand, satisfied the Bhikkhu-samgha with the Buddha at their head with many drinkables until they refused any more, took his seat, when the Blessed One had washed his hands, and had laid aside the bowl, on one side. And when he was so seated the Blessed One taught and incited and aroused and. gladdened Keniya the ascetic with religious discourse: and Keniya the ascetic, when he had been taught and incited and aroused and gladdened by the Blessed One with religious discourse, spake thus to the Blessed One:

‘May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus,’

1 See the eighth section of the Kfla-sila.
K 2

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5. ‘Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are the Bhikkhus in number. And thou art greatly devoted to the Brahmans.’

Yet a second time spake Keniya the ascetic to the Blessed One thus:

‘What though the company of the Bhikkhus, O Gotama, be great; and though two hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant to me the privilege of providing the ta-morrow’s meal for him, together with the company of the Bhikkhus.’

‘Great, O Keniya (&c., as before).’

Yet a third time spake Keniya the ascetic to the venerable Gotama thus:

‘What though the company of the Bhikkhus (&c., as before).’

Then the Blessed One granted, by remaining silent, his consent. And when Keniya the ascetic perceived that the Blessed One had granted his consent, he arose from his seat, and departed thence.

6. Then the Blessed One on that occasion, and in. that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said:

‘I allow you, O Bhikkhus, eight kinds of drinkable things: mango-syrup, and jambu-syrup, and plantain-syrup!, and moéa-syrup, and honey, and

1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to Béhtlingk-Roth sub voce. Buddhaghosa’s words are Koka-p4nan ti aéshika-kadali-phalehi kata-panam; and he explains moa by ana/‘hikehi kadali-phalehi kata-panam. As kadali is the ordinary plantain or banana, which has no seeds, the meaning of the difference he makes between the two kinds is not clear. The expression eka/fhithAlapakka, at Gataka I, 70, evidently rests on the same meaning of the word aéé4i, which there also

p. 133

As kadali is the ordinary plantain or banana, which has no seeds, the meaning of the difference he makes between the two kinds is not clear. The expression eka/fhithAlapakka, at Gataka I, 70, evidently rests on the same meaning of the word aéé4i, which there alsop. 133 grape-juice, and syrup made from the edible root of the water-lily!, and pharusaka®-syrup. I allow you, O Bhikkhus, the juice of all fruits, except the juice prepared from corn®, I allow you, O Bhikkhus, drinks prepared from all leaves, except drinks prepared from potherbs‘. I allow you, O Bhikkhus, drinks prepared from all flowers, except liquoricejuice’, I allow you, O Bhikkhus, the use of the juice of the sugar cane.’

7. And Keniya the ascetic, at the end of the night, had sweet food, both hard and soft, made ready at his hermitage: and he had the time announced to the Blessed One, saying, ‘It is time, O Gotama, and the meal is ready.’

And the Blessed One, having put on his under robes early in the morning, went, duly bowled and robed, to the place where the hermitage of Keniya the ascetic was. And when he had arrived there, he sat down on the seat spread out for him, and with him the company of the Bhikkhus. Then cannot be, as usual, seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.’s note on p. 94 of the ‘ Buddhist Birth Stories.’

1 In the text read s4lika.

* This is the Grewia Asiatica of Linnaeus. See Béhtlingk- Roth under parfisaka.

* Toddy and arrack are so prepared. The use of toddy was one of the famous Ten Points of the heretics at the Council of Vesili. See below, Kullavagga XII, 1,11. Buddhaghosa explains this as ‘drink made from any one of the seven kinds of corn;’ where the seven kinds referred to must be those mentioned in the Abhidh4na-ppadipika, verses 450, 451.

‘ Daka=saka. Compare our note below on VI, 36, 8, and
GAtaka, ed. Fausbill, I, 308.

5 Madhuka-puppha-rasam; Madhuka is the Bassia Latifolia of Linnaeus.

p. 8

Keniya the ascetic, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the sweet food, both hard and soft. And when the Blessed One had finished his meal and had washed his hands and his bowl, he (Keniya) took his seat on one side.

8. And when he was so seated the Blessed One pronounced the benediction on Keniya the ascetic in these verses:

‘ Of the offerings? the fire sacrifice is the chief, of sacred verses the chief is the SAvitthi?;

‘Among men the king is chief, and of waters the ocean,

‘ Of constellations the moon is chief, and of heatgivers the sun,

‘But of them, the conquering ones, who long after good, the Samgha, verily, is chief.’

And when the Blessed One had, in these verses, pronounced the benediction® on Keniya the ascetic, he rose from his seat, and departed thence‘.

36.

1. Now when the Blessed One had stayed at Apama as long as he thought fit, he went on, on _his pilgrimage, to Kusinara, with a great company

} Yanna. Compare above, I, 22, 4,‘and our note there (p. 138).

* This is of course the well-known verse Rig-veda III, 62, ro. The argumentum ad hominem here is a fresh confirmation of the view already expressed above in our note on I, 15,1, that by the Gatilas are to be understood the orthodox Brahman ascetics. ; ® Compare the Book of the Great Decease I, 31, and Gataka , 119.

* $7, 8 recur in the Sela Sutta (Sutta Nipata, III, 7, 21, 22), where they stand in a much more appropriate context.

p. 135

of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusindra heard, saying, ‘The Blessed One, they say, is coming to Kusinara with a great company of Bhikkhus, with two hundred and fifty Bhikkhus.’ And they established a compact to the effect that whosoever went not forth to welcome the Blessed One, should pay a fine of five hundred (pieces *).

Now at that time there was a certain Malla, by name Roga, who was a friend of the venerable Ananda’s. And the Blessed One, continuing in due course his pilgrimage, arrived at Kusin4ra.

2. Then the Mallas of Kusinéré went forth to welcome the Blessed One. And Roga the Malla, having gone forth to welcome the Blessed One, went on to the place where the venerable Ananda was: and when he had come there, he saluted the venerable Ananda, and stood by on one side. And to him, so standing, the venerable Ananda spake thus :

‘This is most excellent of thee, friend Roga, that thou hast come forth to welcome the Blessed One!’

‘It is not I,O Ananda, who am much moved ? by the Buddha, or the Dhamma, or the Samgha. But by the clansmen a compact was made to the effect that whosoever went not forth to welcome the Blessed One should pay a fine of five hundred (pieces). So that it was through fear of being fined

1 That is, the square kah&p4zas of copper or bronze, figured in the Barhut bas-reliefs, and mentioned in the Dhammapada. See Rh. D.’s ‘Ancient Coins and Measures,’ p. 4, § 5.

® Bahukato; only found in this passage. Buddhaghosa says, N&ham bhante Ananda bahukato ti nfham BuddhAdi-gatapasada-bahumanena idh4gato ti dassett tii Here Buddhadi means the Buddha, the Dhamma, and the Samgha.

p. 136

by my clansmen that even I went forth to welcome the Blessed One.’

Then the venerable Ananda was filled with sorrow, thinking, ‘How can Roga the Malla speak thus ?’

3. And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus:

And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus:

‘This Roga the Malla, Lord, is a very distinguished and well-known person. Great would _ be the efficacy’ of the adherence given by wellknown persons like him to this doctrine and discipline. May the Blessed One be pleased so to act, that Roga the Malla shall become devoted to this doctrine and discipline.’

‘Now that, Ananda, is not a hard thing for the ‘Fathagata—so to act that Roga the Malla should become devoted to this doctrine and discipline.’

4. Then the Blessed One suffused Roga the Malla with the feeling of his love?, and rising from his seat he entered into his dwelling-place. And Roga the Malla, overcome by the Blessed One by the sense of his love, just as a young calf follows the kine, so did he go on from dwelling-place to dwelling-place, and from apartment to apartment, asking the Bhikkhus:

‘Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha? For we desire to visit that Blessed One, the Arahat Buddha.’

1 Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural connotation. Compare the passages quoted above in our note on I, 15, 2.

3 Compare Rh, D., ‘ Buddhist Birth Stories,’ p. 122.

p. 137

‘This, friend, is his dwelling-place, the door of which is shut. Go up therefore quietly, and without crossing the threshold, enter into the verandah, and knock at the cross-bar. The Blessed One will open the door to thee.’

5. So Roga the Malla did so, and the Blessed One opened the door. And Roga the Malla entered into the dwelling-place, and saluted the Blessed One and took his seat on one side. And to Roga the Malla sitting there the Blessed One preached in due course: that is to say, he talked to him of giving; of moral conduct; of heaven; of the danger of vanity, of the corruption of lusts ; and of the advantages of renunciation. When the Blessed One saw that the mind of Roga the Malla was prepared, impressible, free from obstacles to understanding the truth, elated, and believing, then he preached that which is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, and the Path. And just as a clean cloth, free from black specks, properly takes the dye, thus did Raga the Malla, even while sitting there, obtain the pure and spotless eye of the truth (that is, the knowledge that), ‘ Whatsoever is subject to the condition of beginning, that is subject also to the condition of cessation.’ And Roga the Malla, 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 no one else for knowledge of the doctrine of the Teacher, thus spake to the Blessed One:

‘May the venerable one be pleased, Lord, top. 6 receive from me alone, and not from others, the requisites of the Order: that is to say, robes, and food, and dwelling-places, and medicine for the use of the sick.’

‘Whosoever, Roga, with the knowledge of a disciple, and with the insight of a disciple’, has perceived the Truth, even as thou hast, they also will think, “Oh! that the venerable ones would be pleased to receive from me alone, and not from others, the requisites of the order.” Therefore, Roga, they shall receive them from you, indeed, but also from others.’

6. Now at that time a certain succession had been fixed, in which the inhabitants of Kusinara should each in succession provide food for the Samgha. And it occurred to Roga the Malla, who had not received a place in the succession, thus: ‘What if I were to inspect the Saszgha’s storehouse, and provide whatever I found wanting in the storehouse?’ And on inspecting the storehouse, he found there no potherbs, and no meal *

Then Roga the Malla went up to the place where the venerable Ananda was, and when he had come there, he spake to the venerable Ananda thus:

‘It occurred to me (&c., as before, down to :) and no meal. If, Ananda, I were to provide potherbs and meal, would the Blessed One accept them at my hands ?’

7. The venerable Ananda told this thing to the
Blessed One.

' Sekhena, as opposed to asekhena. That is, with the knowledge of one who is not himself an Arahat. See our note on Mahavagga I, 7, 13.

3 See the note at the end of § 8.

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‘Very good, then, Ananda. Let him provide them.’

‘Very good,then, Roga. Provide them accordingly.’

Then Roga the Malla at the end of the night, after he had had a quantity of potherbs and meal made ready, offered them to the Blessed One, saying, ‘May the Blessed One accept at my hands the potherbs and the meal.’

‘Very good, then, Roga. Present them to the
Bhikkhus.’

The Bhikkhus, fearing to offend, did not accept them.

‘Accept them, O Bhikkhus, and make use of them.’

8. Then Roga the Malla, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and the meal. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, he (Roga) took his seat on one side. And when he was so seated the Blessed One taught, and incited, and conversed, and gladdened Roga the Malla with religious discourse. And Roga the Malla, when he had been taught, &c., rose from his seat and departed thence.

And the Blessed One, on that occasion, and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said:

‘T allow you, O Bhikkhus, all kinds of potherbs}, and all kinds of meal #.’

1 Sabbafi ka /Akan (sic) ti sappi-4dthi pakkam v4 apakkam va yam kinki fakam (B.) * Pissha-khAdaniyan ti pi//amayam khadaniyam (B.)

p. 140

387,