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 6 of 13

She asked fifty (kahapazas) for one night. Through that person Vesalt became more and more flourishing.

2. Now a merchant from Ragagaha went to Ves4li on a certain business. That R4gagaha merchant saw what an opulent, prosperous town Vesali was, how populous, crowded with people, and abundant with food, and the seven thousand seven

’ Compare Mahé-sudassana Sutta I, 3, and Maha-parinibbana
Sutta V, 42.
2 See above, VI, 30, 6; Mah&-parinibbana Sutta II, 16 seq.

p. 3

hundred and seven storeyed buildings .... and the courtezan Ambap4li, who was beautiful.... and through whom Veséli became more and more flourishing. And the RAgagaha merchant, after having done his business in Ves4lt, returned to R4gagaha and went to the place where the Magadha king Seniya Bimbis4ra was. Having approached him, he said to the Magadha king Seniya Bimbisdra : ‘Vesalt, Your Majesty, is an opulent, prosperous town (&c., as in § 1,down to:) Through that person Vesalt becomes more and more flourishing. May it please Your Majesty, let us also install a courtezan.’ oe

(The king replied), ‘Well, my good Sir, look for such a girl whom you can install as courtezan.’

3- Now at that time there was at Ragagaha a girl SAlavatt by name, who was beautiful, graceful, pleasant, and gifted with the highest beauty of complexion. That girl Salavatt the Ragagaha merchant installed as courtezan. And before long the courtezan Sdlavatt was well versed in dancing, singing, and luteplaying, and much visited by desirous people, and she asked one hundred (kahapamas) for one night. And before long the courtezan Sdlavatt became pregnant. Now the courtezan Sdlavatit thought: ‘Men do not like a pregnant woman. If anybody should find out regarding me that “The courtezan Salavatt is pregnant,” my whole position will be lost. What if I were to have the people told that I am sick.’

And the courtezan Sdlavatt gave orders to the door-keeper (saying), ‘Let no man enter here, my good door-keeper, and if a man calls for me, tell him that I am sick.’ The door-keeper acceptedp. 173 this order of the courtezan Sdlavatt (by saying), ‘Yes, Madam.’

4. And the courtezan SAlavatt, when the child in her womb had reached maturity, gave birth to a boy. And the courtezan SAlavatt gave orders to her maid-servant (saying), ‘Go, my girl, put this boy into an old winnowing basket, take him away, and throw him away on a dust-heap. The servant accepted this order of the courtezan Sdlavatt (by saying), ‘Yes, Madam,’ put that boy into an old winnowing basket, took him away, and threw him away on a dust-heap.

At that time a royal prince, Abhaya by name}, went betimes to attend upon the king, and saw that boy, around whom crows were gathering. When he saw that, he asked the people: ‘ What is that, my good Sirs, around which the crows are gathering?’

‘It is a boy, Your Highness ®.’

‘Is he alive, Sirs ?’

‘He is alive, Your Highness.’

When he saw that, he asked the people: ‘ What is that, my good Sirs, around which the crows are gathering?’

‘It is a boy, Your Highness ®.’

‘Is he alive, Sirs ?’

‘He is alive, Your Highness.’

‘Well, my good Sirs, bring that boy to our palace and give him to the nurses to nourish him.’

And those people accepted that order of the royal
prince Abhaya (by saying), ‘Yes, Your Highness,’
brought that boy to the palace of the royal prince
Abhaya, and gave him to the nurses (saying),
‘Nourish (this boy).’

1 This ‘ royal prince Abhaya’ (Abhaya kum 4ra) is mentioned by the Gainas under the name of Abhayakuméfra as the son of Seniya, i.e. Bimbiséra. See Jacobi, Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187.

3 The word which we have translated ‘ Your Highness’ (deva,
lit. ‘God’) is the same which is used by all persons except by
Samazas in addressing a king.

p. 5

Because (the people had said about this boy to Abhaya), ‘He is alive’ (givati), they gave him the name of Givaka; because he had been caused to be nourished by the royal prince (kumArena posApito), they gave him the name of Komarabhakfal.

5. And ere long Givaka Komérabhaésa came to the years of discretion. And Givaka Komérabhaééa went to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘Who is my mother, Your Highness, and who is my father ?’

‘I do not know your mother, my good Gtvaka, but
I am your father, for 1 have had you nourished.’

Now Givaka Komférabhakfa thought: ‘In these royal families it is not easy to find one’s livelihood without knowing an art. What if I were to learn an art.’

6. Atthat time there lived at Takkasil (Téf:Aa) a world-renowned physician. And Givaka Koméarabhaga without asking leave of the royal prince Abhaya set out for Takkasil4. Wandering from place to place he came to Takkasil4 and to the place where

1 Evidently the redactors of this passage referred the first part - of the compound Komfrabha&fa to the royal prince (kum4ra) Abhaya, and intended Kom4rabha&ka to be understood as ‘a person whose life is supported by a royal prince.’ So also the name Kumfra-Kassapa is explained in the Gataka commentary (Rh. D., ‘Buddhist Birth Stories,’ p. 204). The true meaning of the name, however, appears to have been different, for in Sanskrit kumfrabhrzty4 and kaumdrabhritya are technical terms for the part of the medical science which comprises the treatment of infants (see Wise, ‘Commentary on the Hindu System of Medicine,’ p- 3). We believe, therefore, that this surname Kom4rabhakka really means, ‘ Master of the kaum4rabhritya science.’

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that physician was. Having approached him he said to that physician, ‘I wish to learn your art, doctor.

‘Well, friend Givaka, learn it.’

We believe, therefore, that this surname Kom4rabhakka really means, ‘ Master of the kaum4rabhritya science.’

p. 175

that physician was. Having approached him he said to that physician, ‘I wish to learn your art, doctor.

‘Well, friend Givaka, learn it.’

And Givaka Komérabhaééa learnt much, and learnt easily, and understood well, and did not forget what he had learnt. And when seven years had elapsed, Givaka Komdarabhaééa thought: ‘I learn much, and learn easily, and I understand well, and I do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art ?’

7. And Givaka Komérabha#éa went to the place where that physician was; having approached him he said to that physician : ‘I learn much, doctor, and I learn easily; I understand well, and do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art ?’

‘Very well, my dear Givaka, take this spade, and seek round about Takkasila a yogana on every side, and whatever (plant) you see which is not medicinal, bring it to me.’

Givaka KomarabhaZéa accepted this order of that physician (saying), ‘ Yes, doctor,’ took a spade, and went around about Takkasila a yogana on every side, but he did not see anything that was not medicinal. Then Gtvaka Komarabhaééa went to the place where that physician was; having approached him he said to that physician: ‘I have been seeking, doctor, all around Takkasila a yogana on every side, but I have not seen anything that is not medicinal.’

(The physician replied), ‘You have done your learning, my good Gtvaka ; this will do for acquiring your livelihood.’ Speaking thus he gave to Givaka

p. 8

Komarabhaf#sa a little (money) for his journey
(home).

8. And Gitvaka Komférabhaééa took that little money, given to him for his journey, and set out for Ragagaha. And on the way at Sdketa that little money of Givaka Kom4rabhakéa was spent. Now Givaka Komfarabhaéa thought: ‘ These ways are wild, and there is but little water and little food ; it is difficult to travel here without money for the journey. What if I were to try to get some money for my journey.’

At that time the se¢¢hi’s! wife at Saketa had been suffering for seven years from disease in the head; many very great and world-renowned physicians came, but they could not restore her to health ; they received much gold, and went away.

And Givaka Komdarabhaééa, when he had entered Saketa, asked the people: ‘Who is sick here, my good Sirs? Whom shall I cure ?’

‘That se¢¢hi’s wife, doctor, has been suffering for seven years from a disease in the head; go, doctor, and cure that se¢¢hi’s wife.’

And Givaka Komdarabhaééa, when he had entered Saketa, asked the people: ‘Who is sick here, my good Sirs? Whom shall I cure ?’

‘That se¢¢hi’s wife, doctor, has been suffering for seven years from a disease in the head; go, doctor, and cure that se¢¢hi’s wife.’

g. Then Gtvaka Komférabhaa went to the house of that householder, the se¢éHi; and when he had reached it, he gave orders to the door-keeper (saying), ‘Go, my good door-keeper, and tell the se¢¢hi’s wife : “A physician has come in, Madam, who wants to see you.”’

That door-keeper accepted this order of Givaka Komiarabhaéfa (saying), ‘ Yes, doctor,’ went to the place where the seé¢hi’s wife was, and having approached her, he said to the se¢¢i’s wife: ‘A physician has come in, Madam, who wants to see you.’

1 See the note at I, 7, 1.

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‘What sort of man is that physician, my good door-keeper ?’

‘He is a young man, Madam.’

_ ‘Nay, my good door-keeper, what can a young physician help me? Many very great and worldrenowned physicians have come and have not been able to restore me to health; they have received much gold, and have gone away.’

10. Thus that door-keeper went to Gtvaka ‘Komarabhaééa ; having approached him he said to Givaka Komérabhaésa: ‘The seé¢hi’s wife has said, doctor: “ Nay, my good door-keeper (&c., as in § 9).””

(Gtvaka replied), ‘Go, my good door-keeper, and tell the se¢¢hi’s wife : “ The physician, Madam, says : ‘Do not give me anything beforehand, Madam ; when you shall have been restored to health, then you may give me what you like.’”’

The door-keeper accepted this order of Givaka Komférabhaffa (saying), ‘ Yes, doctor,’ went to the place where the se/¢¢hi’s wife was, and having approached her he said to the seéthi’s wife: ‘The physician, Madam, says (&c., as above).’

‘Well, my good door-keeper, let the physician enter.’

The door-keeper accepted this order of the se¢¢hi’s wife (saying), ‘Yes, Madam,’ went to the place where Givaka Komarabhaééa was, and having approached him he said to Givaka Komérabhaféa : ‘ The se¢thi’s wife calls you, doctor.’

11. Then Givaka Komfarabhakéa went to the place where the se¢¢hi’s wife was ; having approached her, and having carefully observed the change in the appearance of the se/¢hi’s wife, he said to the

[17] Np. 12 se/thi’s wife: ‘We want one pasata! of ghee, Madam.’ Then the se¢¢hi’s wife ordered one pasata of ghee to be given to Givaka Komérabhakéa. And Givaka Koméarabhaééa boiled up that pasata of ghee with various drugs, ordered the seéthi’s wife to lie down on her back in the bed, and gave it her through her nose. And the butter given through the nose came out through the mouth. And the se/¢¢hi’s wife spat it out into the spittoon, and told the maid-servant : ‘Come, my girl, take this ghee up with a piece of cotton.’

And the butter given through the nose came out through the mouth. And the se/¢¢hi’s wife spat it out into the spittoon, and told the maid-servant : ‘Come, my girl, take this ghee up with a piece of cotton.’

12. Then Givaka Komarabhaééa thought: ‘It isastonishing how niggardly this house-wife is, in that she has this ghee, which ought to be thrown away, taken up with a piece of cotton. I have given her many highly precious drugs. What sort of fee will she give me?’

And the seéthi’s wife, when she observed the change of demeanour in Givaka Komérabhaééa, said to Gitvaka Koméarabhaééa: ‘Why are you perplexed, doctor ?’

. ‘I thought: “It is astonishing, &c.”’

‘Householders like us, doctor, know why to economize thus; this ghee will do for the servants or workmen to anoint their feet with, or it can be poured into the lamp. Be not perplexed, doctor, you will not lose your fee.’

* One prasr?ta or prasrzti (‘handful’) is said by the Sanskrit lexicographers to be equal to two palas. About the pala, which according to the ghee measure (ghr:tapram4ama) of Magadha was the thirty-second part of a prastha, see the Atharva-parisish/a 35, 3, ap. Weber, Ueber den Vedakalender namens Jyotisham, p. 82. Compare also Rh. D., ‘Ancient Coins and Measures of Ceylon,’ pp. 18, 19,

p. 179

13. And Givaka Komarabhaséa drove away the disease in the head which the se¢¢hi’s wife had had for seven years, by once giving her medicine through the nose. Then the sefthi’s wife, who had been restored to health, gave four thousand (kah4pazas) to Gitvaka Komérabhaééa; her son (thinking), ‘My mother stands there restored, gave him four thousand; her daughter-in-law (thinking), ‘My motherin-law stands there restored,’ gave him four thousand; the se¢thi, the householder, (thinking), ‘My wife stands there restored,’ gave him four thousand and a man-servant and a maid-servant and a coach with horses.

Then Gtvaka Komérabhasfa took those sixteen thousand (kah4pazas) and the man-servant, the maidservant, and the coach with the horses, and set out for Ragagaha. In due course he came to Ragagaha, and to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘This, Your Highness, (have I received for) the first work I have done, sixteen thousand and a man-servant and a maid-servant and a coach with horses; may Your Highness accept this as payment for my bringing up.’

‘Nay, my dear Gtvaka, keep it, but do not get a dwelling for yourself elsewhere than in our residence.’

Gitvaka Komérabhaééa accepted this order of the royal prince Abhaya (saying), ‘Yes, Your Highness,’ and got himself a dwelling in the residence of the royal prince Abhaya.

14. At that time the Magadha king Seniya Bimbisd4ra suffered from a fistula; his garments were stained with blood. When the queens saw that,

N 2

180 MAHAVAGGA. VII, 1, 1g.

14. At that time the Magadha king Seniya Bimbisd4ra suffered from a fistula; his garments were stained with blood. When the queens saw that,

N 2

180 MAHAVAGGA. VII, 1, 1g.

they ridiculed (the king, and said): ‘ His Majesty ‘is having his courses. His Majesty will bring forth!’ The king was annoyed at that. And the Magadha king Seniya Bimbiséra said to the royal prince Abhaya: ‘I am suffering, my dear Abhaya, from such a disease that my garments are stained with blood; and the queens, when they see it, ridicule (me by saying), “His Majesty is, &c.” Pray, my dear Abhaya, find a physician for me, able to cure me.’

‘This excellent young physician of ours, Sire,
Givaka, he will cure Your Majesty.’

‘Then pray, my dear Abhaya, give orders to the physician Givaka, and he shall cure me.’

15. Then the royal prince Abhaya gave orders to Gtvaka Komarabhaééa (saying), ‘Go, my dear Givaka, and cure the king.’

Gtvaka KomférabhaZéa accepted this order of the royal prince Abhaya (by saying), ‘Yes, Your Highness,’ took some medicament in his nail, and went to the place where the Magadha king Seniya Bimbisfra was. Having approached him, he said to the Magadha king Seniya Bimbiséra: ‘Let us see your disease, Your Majesty. And Gtvaka Komarabhaféa healed the fistula of the Magadha king Seniya Bimbisdra by one anointing.

Then the Magadha king Seniya Bimbis4ra, having been restored to health, ordered his five hundred wives to put on all their ornaments ; then he ordered them to take their ornaments off and to make a heap of them, and he said to Givaka KomAarabhaééa : ‘All these ornaments, my dear Givaka, of my five hundred wives shall be thine.’

‘Nay, Sire, may Your Majesty remember my office.’

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‘Very well, my dear Gtvaka, you can wait upon me and my seraglio and the fraternity of Bhikkhus with the Buddha at its head.’

Gtvaka Komérabha#éa accepted this order of the
Magadha king Seniya Bimbisdra (by saying), ‘ Yes,
Your Majesty.’

16. At that time the se¢/Ai at Ragagaha had been suffering for seven years from a disease in the head. Many very great and world-renowned physicians came, and were not able to restore him to health; they received much gold and went away. And a prognostication had been made by the physicians to him, to wit: Some of the physicians said: ‘The se¢thi, the householder, will die on the fifth day ;’ other physicians said : ‘The se¢¢Ai, the householder, will die on the seventh day.’

Now (a certain) Ragagaha merchant thought: ‘This se¢¢hi, this householder, does good ‘service both to the king and to the merchants’ guild. Now the physicians have made prognostication to him(&c., as above). There is Givaka, the royal physician, an excellent young doctor. What if we were to ask the king for his physician Givaka to cure the se¢thi, the householder ?’

Now the physicians have made prognostication to him(&c., as above). There is Givaka, the royal physician, an excellent young doctor. What if we were to ask the king for his physician Givaka to cure the se¢thi, the householder ?’

17. And the Ragagaha merchant went to the place where the Magadha king Seniya Bimbis4ra was ; having approached him, he said to the Magadha king Seniya Bimbiséra: ‘That se¢¢hi, Sire, that householder, does good service both to Your Majesty and to the merchants’ guild. Now the physicians have made prognostication to him, &c. May it please Your Majesty to order the physician Gtvaka to cure the seZ¢Ai, the householder.’

Then the Magadha king Seniya Bimbiséra gavep. 18 orders to Givaka Komiarabhaéa (saying), ‘Go, my dear Givaka, and cure the se¢¢hi, the householder.’

Gtvaka Komérabhaééa accepted this order of the Magadha king Seniya Bimbisdra (by saying), ‘ Yes, Your Majesty,’ went to the place where the se/thi, the householder, was, and having approached him, and having carefully observed the change in his appearance, he said to the seé¢hi, the householder : ‘If I restore you to health, my good householder, what fee will you give me ?’

‘All that I possess shall be yours, doctor, and
I will be your slave.’

18. ‘Well, my good householder, will you be able to lie down on one side for seven months ?’

‘I shall be able, doctor, to lie down on one side for seven months.’

‘And will you be able, my good householder, to lie down on the other side for seven months ?’

‘I shall be able, doctor, to lie down on the other side for seven months.’

‘And will you be able, my.good householder, to lie down on your back for seven months ?’

‘I shall be able, doctor, to lie down on my back for seven months.’

Then Gtvaka Komérabhaféa ordered the se#thi, the householder, to lie down on his bed, tied him fast to his bed, cut through the skin of the head, drew apart the flesh on each side of the incision, pulled two worms out (of the wound), and showed them to the people (saying), ‘See, Sirs, these two worms, a small one and a big one. The doctors who said, “On the fifth day the se/¢si, the householder, will die,” have seen this big worm, and how it would penetrate on the fifth day to the brain ofp. 183 the se¢thi, the householder, and that when it had penetrated to the brain, the se¢¢4i, the householder, would die. Those doctors have seen it quite rightly. And the doctors who said, “ On the seventh day the se/thi, the householder, will die,” have seen this small worm, and how it would penetrate on the seventh day to the brain of the se¢¢i, the householder, and that when it had penetrated to the brain, the se¢¢i, the householder, would die. Those doctors have seen it quite rightly.’ (Speaking thus) he closed up the sides of the wound, stitched up the skin on the head, and anointed it with salve.

Those doctors have seen it quite rightly.’ (Speaking thus) he closed up the sides of the wound, stitched up the skin on the head, and anointed it with salve.

19. And when seven days had elapsed, the se¢¢4i, the householder, said to Givaka Komérabhaééa : ‘I am not able, doctor, to lie down on one side for seven months.’

‘Did you not tell me, my good householder:
“I shall be able, doctor, to lie down on one side
for seven months ?”’

‘It is true, doctor, I told you so indeed, but I shall die (if I do); I cannot lie down on one side for seven months.’

‘Well, my good householder, then you must lie down on the other side for seven months.’

And when seven days had elapsed, the se/¢Ai, the householder, said to Gitvaka KomAérabhaééa : ‘I am not able, doctor, to lie down on the other side for seven months.’

‘Did you not tell me, &c.’

‘It is true, doctor, I told you so indeed, &c.’

‘Well, my good householder, then you must lie down on your back for seven months.’

And when seven days had elapsed, the se/#Ai, the householder, said to Givaka KomAérabhaZéa : ‘1 am,p. 20 not able, doctor, to lie down on my back for seven months.’

‘Did you not tell me, &c.?’

‘It is true, doctor, I told you so indeed, &c.’

20. ‘If I had not spoken thus to you, my good householder, you would not have lain down even so long a time. But I knew beforehand, “After three times seven days the se¢¢hi, the householder, will be restored to health.” Arise, my good householder, you are restored; look to it what fee you give me.’

‘All that I possess shall be yours, doctor, and I will be your slave.’

‘Nay, my good householder, do not give me all that you possess, and do not be my slave; give one hundred thousand (kah4pazas) to the king, and one hundred thousand to me.’

Then the se¢¢hi, the householder, having regained his health, gave a hundred thousand (k4h4pamas) to the king, and a hundred thousand to Givaka Komarabhagfa.

21. At that time the son of the se/¢hi at Benares, who used to amuse himself by tumbling (mokkhakik4?), brought upon himself an entanglement of his

1 MokkhaZik4 is explained in a passage quoted by Childers sub voce and taken from the Sumangala Vilasinf on the 4th Magghima Sila. (Compare Rh. D.,‘ Buddhist Suttas from the Pali,’ p. 193.) The passage from Buddhaghosa is however not devoid of ambiguity. He says: ‘Mokkha&ik4 is the feat of turning over and over. One gets hold of a staff in the air, and places his head on the ground; turning himself upside down. ‘This is what is meant (by the word mokkhaik4).’ It is not clear whether the performer suspends himself by his feet from a horizontal bar fixed at a height above the ground; or whether he turns a sommersault, holding at the same time a stick in his hands. The latter seems

p. 185

The latter seems

p. 185

intestines, in consequence of which he could digest _ neither the rice-milk which he drank, nor the food of which he partook, nor was he able to ease himself in the regular way. In consequence of that he grew lean, he looked disfigured and discoloured, (his complexion became) more and more yellow, and the veins stood out upon his skin.

Now the se¢/Ai of Benares thought: ‘My son is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&c., as above, down to:) and the veins stand out upon his skin. What if I were to go to Ragagaha and to ask the king for his physician Gtvaka to cure my son.’

And the se¢¢hi of Benares went to Ragagaha and repaired to the place where the Magadha king Seniya Bimbisdra was; having approached him he said to the Magadha king Seniya Bimbisara: ‘My son, Your Majesty, is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&c., as above, down to:) and the veins stand out upon his skin. May it please Your Majesty to order the physician Givaka to cure my son.’

22. Then the Magadha king Seniya Bimbisdra gave orders to Gtvaka Komarabhaééa (saying), ‘Go, my dear Givaka; go to Benares, and cure the se/¢hi’s son at Benares.’

Gtvaka Komarabhaééa accepted this order of the Magadha king Seniya Bimbis4ra (by saying), ‘ Yes, Your Majesty, went to Benares, and repaired to the place where the son of the Benares setthi was; having approached him, and having carefully more in accordance with the phrase ‘holding a stick in the air’ (ak4se dandam gahetv4) and with the phrase ‘turning over and over’ (samparivas//anam).

p. 23

observed the change in his appearance, he ordered the people to leave the room, drew the curtain, tied him fast to a pillar, placed his wife in front of him, cut through the skin of the belly, drew the twisted intestines out, and showed them to his wife (saying), ‘Look here what the disease was, from which your husband was suffering. This is the reason why he neither can digest the rice-milk which he drinks, nor can digest the food of which he partakes, nor is able to ease himself in the regular way, and why he has grown lean, and looks disfigured and discoloured, and (why his complexion has become) more and more yellow, and the veins have stood out upon his skin.’ (Speaking thus), he disentangled the twisted intestines, put the intestines back (into their right position), stitched the skin together, and anointed it with salve. And before long the Benares seé¢hi’s son regained his health.

Then the seé¢fhi of Benares (saying to himself), ‘My son stands here restored to health,’ gave sixteen thousand (kah4pavas) to Givaka Komarabhaééa. And Gtvaka Komérabhaééa took those sixteen thousand (kah4pazas), and went back again to Ragagaha.

23. At that time king Paggota (of Uggent) was suffering from jaundice. Many very great and world-renowned physicians came and were not able to restore him to health; they received much gold and went away. Then king Paggota sent a messenger to the Magadha king Seniya Bimbisdra (with the following message): ‘I am suffering from such and such a disease ; pray, Your Majesty}, give

1 This passage in which king Paggota is represented as addressing king Bimbis&ra by the respectful expression ‘deva’ may in ourp. 187 orders to the physician Gtvaka; he will cure me.’ Then the Magadha king Seniya Bimbiséra gave orders to Givaka Komérabhaféa (saying), ‘Go, my dear Gtvaka; go to Uggeni, and cure king Paggota.’

Givaka Komérabhaééa accepted this order of the Magadha king Seniya Bimbis4ra (by saying), ‘ Yes, Your Majesty,’ went to Uggent and to the place where king Paggota was, and having approached him, and having carefully observed the change in his appearance, he said to king Paggota:

24. ‘I will boil up some ghee, Sire, which Your
Majesty must drink.’

‘Nay, my good Gtvaka; do what you can for restoring me without giving me ghee; I have an aversion and a distaste for ghee.’

Then Gtvaka Komérabhaé&a thought: ‘ The disease of this king is such a one that it cannot be cured without ghee. What if I were to boil up ghee so that it takes the colour, the smell, and the taste of an astringent decoction.’

Then Givaka Komérabhaééa boiled some ghee with various drugs so as to give it the colour, the smell, and the taste of an astringent decoction. And Givaka Komérabhaééa thought: ‘When this king shall have taken the butter and digested it, it will make him vomit. This king is cruel; he might have me killed. What if I were to take leave beforeopinion be brought forward against Professor Jacobi’s conjecture (Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 188) that Bimbiséra was merely a feudal chief under the supreme rule of king Paggota. The Pi/aka texts are always very exact in the selection of the terms of respect in which the different persons address each other.

1 See, about the decoctions used in medicine, VI, 4.

p. 25

hand.” And Givaka Komérabhaééa went to the place where king Paggota was; having approached him he said to king Paggota:

25. ‘We physicians, Sire, draw out roots and gather medical drugs at such an hour as this. May it please Your Majesty to send the following order to the (royal) stables, and to the gates (of the town): “ Let Givaka ride out on what animal he likes; let him leave (the town) by what gate he likes; let him leave at what hour he likes; let him enter again at what hour he likes.”

May it please Your Majesty to send the following order to the (royal) stables, and to the gates (of the town): “ Let Givaka ride out on what animal he likes; let him leave (the town) by what gate he likes; let him leave at what hour he likes; let him enter again at what hour he likes.”

And king Paggota sent the following order to the (royal) stables and to the gates (of the town): ‘Let Givaka ride out on what animal he likes, &c.’

At that time king Paggota had a she-elephant, called Bhaddavatik4, which could travel fifty yoganas (in one day). And Gtvaka Komérabhaééa gave the ghee to king Paggota (saying), ‘May Your Majesty drink this decoction. Then, having made king Paggota drink the ghee, Givaka Kom4rabhaséa went to the elephant stable, and hasted away from the town on the she-elephant Bhaddavatika.

26. And when king Paggota had drunk that ghee and was digesting it, it made him vomit. Then king Paggota. said to his attendants: ‘ That wicked Givaka, my good Sirs, has given me ghee to drink. Go, my good Sirs, and seek the physician Gtvaka.’

(The attendants answered), ‘He has run away from the town on the she-elephant Bhaddavatika.’

At that time king Paggota had a slave, Kaka by name, who could travel sixty yoganas (in one day), who had been begotten by a non-human being. To this slave Kaka, king Paggota gave the order: ‘Go, my good Kaka, and call the physician Givaka back

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(saying), ‘The king orders you to return, doctor.”
But those. physicians, my good Kaka, are cunning
people ; do not accept anything from him.’

27. And the slave Kaka overtook Givaka Komérabhaééa on his way, at Kosambt, when he was taking his breakfast. And the slave Kaka said to Givaka Komérabhaééa: ‘The king orders you to return, doctor.’

(Gtvaka replied), ‘Wait, my good K4ka, until we have taken our meal; here, my good K4ka, eat.’

(K4ka said), ‘Nay, doctor, the king has told me,
“Those physicians, my good K4ka, are cunning
people; do not accept anything from him.”’

At that time Givaka Komérabhassa, who had cut off some drug with his nail, was eating an emblic myrobalan fruit and drinking water. And Givaka Koméarabhaééa said to the slave Kaka: ‘ Here, my good K4ka, eat of this myrobalan fruit and take some water.’

28. Then the slave Kaka thought: ‘ This physician eats the myrobalan and drinks the water; there cannot be any harm in it;’ so he ate half of the myrobalan and drank some water. And that half myrobalan which (Givaka) had given him to eat, opened his bowels on the spot.

Then the slave K4ka said to Givaka Komérabhafsa: ‘Can my life be saved, doctor ?’

(Gtvaka replied), ‘Be not afraid, my good Kaka, you will be quite well. But the king is cruel; that king might have me killed; therefore do I not return.’

Speaking thus he handed over to K4ka the sheelephant Bhaddavatiké and set out for Ragagaha. Having reached R4gagaha in due course, he went to

p. 29

But the king is cruel; that king might have me killed; therefore do I not return.’

Speaking thus he handed over to K4ka the sheelephant Bhaddavatiké and set out for Ragagaha. Having reached R4gagaha in due course, he went top. 29 the place where the Magadha king Seniya Bimbisara was; having approached him he told the whole thing to the Magadha king Bimbisdra.

(Bimbisfra said), ‘You have done right, my good Givaka, that you have not returned; that king is cruel; he might have had you killed.’

29. And king Paggota, being restored to health, sent a messenger to Givaka KomérabhaZéa (with this message), ‘May Givaka come to me; I will grant him a boon.’

(Givaka replied), ‘Nay, Sir, may His Majesty remember my office.’

At that time king Paggota had a suit of Siveyyaka cloth 1, which was the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths, and of many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. And king Paggota sent this suit of Siveyyaka cloth to Givaka Kom4rabhaééa. Then Givaka Koméarabhaéda thought: ‘This suit of Siveyyaka cloth which king Paggota has sent me, is the best and the most excellent (&c., down to:) and of many hundred thousand suits of cloth. Nobody else is worthy to receive it but He the blessed, perfect

1 Buddhaghosa gives two explanations of Siveyyakam dussayugam. ‘Either Siveyyaka cloth means the cloth used in the Uttarakuru country for veiling. the dead bodies when they are brought to the burying-ground (sivathika). (A certain kind of birds take the bodies to the Himavat mountains in order to eat them, and throw the cloths away. When eremites find them there, they bring them to the king.) Or Siveyyaka cloth means a cloth woven from yarn which skilful women in the Sivi country spin.’ No doubt the latter explication is the right one,

VIII, 1,31 THE DRESS OF THE BHIKKHUS. IgI

Arahat-Buddha, or the Magadha king Seniya Bimbisdra.’

30. At that time a disturbance had befallen the humors of the Blessed One’s body. And the Blessed One said to the venerable Ananda: ‘A disturbance, Ananda, has befallen the humors of the Tath4gata’s body ; the Tath4gata wishes to take a purgative.” Then the venerable Ananda went to the place where Givaka Komférabhaééa was; having approached him he said to Givaka Komfarabhaééa :

‘My good Givaka, a disturbance has befallen the humors of the Tathagata’s body; the Tath4gata wishes to take a purgative.’

(Givaka replied), ‘Well, venerable Ananda, you ought to rub the Blessed One's body with fat for a few days,’

And the venerable Ananda, having rubbed the Blessed One’s body with fat for some days, went to the place where Givaka Komarabhaféa was; having approached him he said to Givaka Komérabhaééa : ‘I have rubbed, my good Gtvaka, the Tathagata’s body with fat; do you now what you think fit.’

31. Then Givaka Komérabhaééa thought : ‘It is not becoming that I should give a strong purgative to the Blessed One.’ (Thinking thus), he imbued three handfuls of blue lotuses with various drugs and went therewith to the place where the Blessed One was; having approached him he offered one handful of lotuses to the Blessed One (saying), ‘Lord, may the Blessed One smell this first handful of lotuses; that will purge the Blessed One ten times.’ Thus he offered also the second handful of lotuses to the Blessed One (saying), ‘Lord, may the Blessed One smell this second handful of lotuses ;

p. 32

that will purge the Blessed One ten times.’ Thus he offered also the third handful of lotuses to the Blessed One (saying), ‘Lord, may the Blessed One smell this third handful of lotuses; that will purge the Blessed One ten times. Thus the Blessed One will have purged full thirty times. And Gtvaka Komérabhaééa, having given to the Blessed One a purgative for full thirty times, bowed down before the Blessed One, and passed round him with his right side towards him, and went away.

32. And Givaka Komérabhaf#éa, when he was out of doors, thought: ‘I have given indeed to the Blessed One a purgative for full thirty times, but as the humors of the Tatha4gatha’s body are disturbed, it will not purge the Blessed One full thirty times; it will purge the Blessed One only twenty-nine times. But the Blessed One, having purged, will take a bath ; the bath will purge the Blessed One once; thus the Blessed One will be purged full thirty times.’

And the Blessed One, who understood by the power of his mind this reflection of Givaka Komarabhaféa, said to the venerable Ananda: ‘Gtvaka KomAérabhaééa, Ananda, when he was out of doors, has thought: “I have given indeed (&c., as above, down to:) thus the Blessed One will be purged full thirty times.” Well, Ananda, get warm water ready.’

The venerable Ananda accepted this order of the Blessed One (saying), ‘Yes, Lord, and got warm water ready.

33. And Givaka Kom4rabhaééa 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 Gtvaka Kom4rabhaf&a said to the Blessed One: ‘Lord, has the

p. 193

Blessed One purged ?’ (Buddha replied), ‘I have purged, Gtvaka.’ (Givaka said), ‘When I was out of doors, Lord, I thought: “I have given indeed, &c.” Lord, may the Blessed One take a bath, may the Happy One take a bath.’ Then the Blessed One bathed in that warm water; the bath purged the Blessed One once; thus the Blessed One was purged full thirty times.

And Givaka Komfrabhaféa said to the Blessed One: ‘Lord, until the Blessed One’s body is completely restored, you had better abstain from liquid food.” And ere long the Blessed One's body was completely restored.

34. Then Gtvaka Komérabhaféa took that suit of Siveyyaka cloth and went to the place where the Blessed One was; having approached him, and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, Gitvaka Koméarabha#éa said to the Blessed One: ‘Lord, I ask one boon of the Blessed One.’ (Buddha replied), ‘ The Tathagatas, Givaka, are above granting boons (before they know what they are).’ (Givaka said), ‘Lord, it is a proper and unobjectionable demand.’— ‘ Speak, Gtvaka.’

‘Lord, the Blessed One wears only pamsukila robes (robes made of rags taken from a dust heap or a cemetery'), and so does the fraternity of Bhikkhus. Now, Lord, this suit of Siveyyaka cloth has been sent to me by king Paggota, which is the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths and of

* Buddhaghosa: ‘To the Blessed One during the twenty years from his Sambodhi till this story happened no one had presented a lay robe.’

[17] fe)

p. 35

many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. Lord, may the Blessed One accept from me this suit of Siveyyaka cloth, and may he allow to the fraternity of Bhikkhus to wear lay robes}.’

The Blessed One accepted the suit of Siveyyaka cloth. And the Blessed One taught, incited, animated, and gladdened Givaka Komfrabhassa by religious discourse. And Givaka Komérabhaéfa, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away.

35. And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus:

‘I allow you, O Bhikkhus, to wear lay robes. He who likes may wear pamsukdla robes; he who likes may accept lay robes. Whether you are pleased with the one or with the other sort? of robes, I approve it.’

Now the people at Ragagaha heard, ‘The Blessed One has allowed the Bhikkhus to wear lay robes.’ . Then those people became glad and delighted (because they thought), ‘Now we will bestow gifts (on the Bhikkhus) and acquire merit by good works,

1 Gahapatifivara may be translated also, as Buddhaghosa explains it, ‘a robe presented by lay people.’

? Itaritara (‘the one or the other’) clearly refers to the two sorts of robes mentioned before, not, as Childers (s.v. itaritaro) understands it, to whether the robes are good or bad. Compare also chap. 3, § 2.

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Itaritara (‘the one or the other’) clearly refers to the two sorts of robes mentioned before, not, as Childers (s.v. itaritaro) understands it, to whether the robes are good or bad. Compare also chap. 3, § 2.

p. 195

since the Blessed One has allowed the Bhikkhus to wear lay robes.” And in one day many thousands of robes were presented at Ragagaha (to the Bhikkhus).

And the people in the country heard, ‘The Blessed One has allowed the Bhikkhus to wear lay robes.’ Then those people became glad (&c.,as above, down to:) And in one day many thousands of robes were presented through the country also (to the Bhikkhus).

36. At that time the Samgha had received a mantle. They told this thing to the Blessed One.

‘T allow you, O Bhikkhus, to wear a mantle.’

They had got a silk mantle.

‘I allow you, O Bhikkhus, to wear a silk mantle.’

They had got a fleecy counterpane!.

‘I allow you, O Bhikkhus, to use a fleecy counterpane.’

End of the first BhAazavdra.

At that time the king of Kasi? sent to Givaka

Komérabhakéa a woollen garment made half of Benares cloth...*% Then Givaka Komérabhaska

1 See Abhidhanapp. v. 312.

* Buddhaghosa: ‘This king was Pasenadi’s brother, the same father’s son.’ He appears to have been a sub-king of Pasenadi, for in the Lohiféa-sutta it is stated that Pasenadi’s rule extended both over K4si and Kosala (‘ Rag4 Pasenadi Kosalo K4sikosalam agghavasati’).

> Our translation of addkakasikam kambalam is merely

O 2

p. 1

took that woollen garment made half of Benares cloth and 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, Gtvaka Kom4rabhaZéa said to the Blessed One: ‘Lord, this woollen garment made half of Benares cloth. .. .? has been sent to me by the king of K4si. May the Blessed One, Lord, accept this woollen garment, which may be to me a long time for a good and a blessing. The Blessed One accepted that woollen garment.

And the Blessed One taught (&c., as in chap. 1, § 34, down to:) and went away.

And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus :

‘I allow you, O Bhikkhus, to use woollen garments.’

1. At that time the fraternity got robes of different kinds. Now the Bhikkhus thought: ‘What robes are allowed to us by the Blessed One, and what robes are not allowed ?’

They told this thing to the Blessed One.

‘IT allow you, O Bhikkhus, six kinds of robes, viz.

conjectural. Buddhaghosa has the following note: ‘AddhakAsiyam, here k&si means one thousand; a thing that is worth one thousand, is called kAsiya. This garment was worth five hundred; therefore it is called addkakAsiya. And for the same reason it is said, upaddhkakfsinam khamamanam.’ Perhaps vikasikam at VI, 15,5 may have some connection with the word used here.

1 See last note.

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This garment was worth five hundred; therefore it is called addkakAsiya. And for the same reason it is said, upaddhkakfsinam khamamanam.’ Perhaps vikasikam at VI, 15,5 may have some connection with the word used here.

1 See last note.

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those made of linen, of cotton, of silk, of wool, of coarse cloth, and of hempen cloth.’

2. At that time the Bhikkhus accepted lay robes, but did not get pamsukdla robes, because they had scruples (and thought): ‘The Blessed One has allowed us either kind of robes only, not both kinds '.’

They told this thing to the Blessed One.

‘I allow, O Bhikkhus, that he who accepts lay robes, may get also pamsukdla robes. If you are pleased with those both sorts of robes, I approve that also.’

1. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went off (the road) to a cemetery in order to get themselves pamsukdla robes; some (other) Bhikkhus did not wait. Those Bhikkhus who had gone to the cemetefy for pamsuk Ala robes, got themselves pamsuktlas; those Bhikkhus who had not waited, said to them: ‘Friends, give us also a part (of your pamsukdlas).’ They replied, ‘We will not give you a part, friends; why have you not waited ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have not waited.’

2. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some

1 See chap. 1, § 35.

p. 3

of these Bhikkhus went off (the road) to a cemetery in order to get themselves pamsukfla robes; some (other) Bhikkhus waited for them. Those Bhikkhus who had gone to the cemetery for pamsukfila robes, got themselves pamsukdlas; those Bhikkhus who had waited, said to them: ‘ Friends, give us also a part (of your pamsukdlas).’ They replied, ‘We will not give you a part, friends; why did you not also go off (to the cemetery) ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have waited.’

3. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went aside first from (the road) to a cemetery in order to get themselves pamsukfila robes; some (other) Bhikkhus went aside later. Those Bhikkhus who had gone first to the cemetery for pamsuk la robes, got themselves pamsukdlas; those Bhikkhus who had got off later, did not get any, and said (to the other ones): ‘ Friends, give us also a part.’ They replied, ‘We will not give you a part, friends ; why did you get off (to the cemetery) after us ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have gone (to the cemetery) later (than yourselves).’

4. At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went altogether off (the road) to a cemetery in order to get themselves pamsukfla robes; some of the Bhikkhus got pamsukalas, other Bhikkhus did notp. 199 get any. The Bhikkhus who had got nothing, said: ‘Friends, give us also a part (of your pamsukdlas).’ They replied, ‘We will not give you a part, friends ; why did you not get (them yourselves) ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have gone (to the cemetery) together with yourselves,’

5. At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went off (the road) to a cemetery in order to get themselves pamsuktla robes, after having made an agreement (about the distribution of what they were to find). Some of the Bhikkhus got themselves pamsukdlas, other Bhikkhus did not get any. The Bhikkhus who had got nothing, said: ‘Friends, give us also a part (of the pamsukdlas).’ They replied, ‘We will not give you a part, friends ; why did you not get (them yourselves) ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give a part, (even) against your will, to Bhikkhus who have gone (with you to the cemetery) after having made with you an agreement (about the distribution of the pamsukdlas).’

1. At that time people went to the Arama with robes! (which they intended to present to the

1 It will be as well to remind the reader that here and in the following chapters Afvara can mean both ‘a robe’ and ‘cloth for making robes.’

p. 2

Bhikkhus). They found there no Bhikkhu who was to receive the robes; so they took them back again. (In consequence of that) few robes were given (to the Bhikkhus).

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to receive the robes (presented to the Bhikkhus): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what has been received and what has not.

2. ‘And you ought, O Bhikkhus, to appoint (such a Bhikkhu) in this way: First, that Bhikkhu must be asked (to accept that commission). When he has been asked, let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Bhikkhu N.N. to receive the robes (presented to the Bhikkhus). This is the zatti. Let the Samgha, reverend Sirs, hear me. The Samgha appoints the Bhikkhu N.N. to receive the robes (presented). Let any one of the venerable brethren who is in favour of our appointing the Bhikkhu N.N. to receive the robes (presented), be silent, and any one who is not in favour of it, speak. The Bhikkhu N. N. has been appointed by the Samgha to receive the robes (presented). The Samgha is in favour of it, therefore are you silent; thus I understand.”’

VIII, 7. THE DRESS OF THE BHIKKHUS. 20I

1. At that time the Bhikkhus who had to receive the robes (presented), after having received them, left them there (in the Viharas) and went away; the robes were spoilt.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to lay by the robes (received): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what is laid by and what is not.

2. ‘And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).’

p. 7

At that time the Bhikkhus appointed to lay the robes by, laid the robes by in an open hall, or at the foot of a tree, or in the hollow of a Nimba tree’; thus they were eaten by rats and white ants.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you appoint what the Samgha chooses, a Vihara, or an Addhayoga?, or a storied building, or an attic, or a cave, to be the store-room® (of the Samgha).

1 Compare III, 12, 5. * Compare I, 30, 4.

* The word bhand4gara does not imply any special reference to robes more than to any other articles belonging to the Samgha. A good many things which were usually kept in the bhaxdig4ra are mentioned at Xullav. VI, 21, 3.

p. 1

‘And you ought, O Bhikkhus, to appoint it in this way: Let a learned, competent Bhikkhu proclaim the following atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vihara called N.N. to be the store-room (of the Samgha), (&c., the usual formula of a #attidutiya kamma).”’

1. At that time the cloth in the Sasgha’s storeroom was not protected (from rain, mice, &c.)

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to take charge of the store-room: (a person) who does not go in the evil course of lust (&c., as in chap. 5, § 1), and who knows what is protected and what is not.

‘And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).’

2. At that time the Azabbaggiya Bhikkhus expelled a Bhikkhu, who had charge of a storeroom, from his place.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, expel a Bhikkhu, who has charge of a store-room, from his place. He who does so, commits a dukka/Za offence.’

1. At that time the Samgha’s store-room was over-full of clothes.

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They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that they should be distributed by the assembled Samgha.’

At that time the whole Samgha, when distributing the clothes, made a bustle.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to distribute the clothes: (a person) who does not go in the evil course of lust....and who knows what is distributed and what is not.

‘And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).’

2. Now the Bhikkhus appointed to distribute the clothes thought: ‘In what way are we to distribute the clothes ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you first assort the clothes, estimate them, share them according to their higher or lower value, then count the Bhikkhus, divide them into troops’, and divide the portions of cloth (accordingly).’

Now the Bhikkhus, who were to distribute the clothes, thought: ‘What portion of cloth shall be given to the Samaveras ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give to the
Samazeras half a portion.’

1 Buddhaghosa: ‘If there are robes of the same quality, for instance, each worth ten (kahApamas), for all Bhikkhus, it is all right ; if they are not, they must take together the robes which are worth nine or eight, with those which are worth one or two, and thus they must make equal portions.’

* «In case the day should not suffice for distributing the robes to the Bhikkhus one by one’ (Buddhaghosa).

p. 204

3. At that time a certain Bhikkhu wished to go across (a river or a desert) with the portion that should come to him.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give to a
Bhikkhu who is going across (a river or a desert),
the portion that should come to him.’

At that time a certain Bhikkhu wished to go across (a river or a desert) with a greater portion (of cloth than fell to his share).

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu who desires it), if he gives a compensation.’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu who desires it), if he gives a compensation.’

4. Now the Bhikkhus, who were to distribute the clothes, thought: ‘ How are we to assign the portions of cloth (to the single Bhikkhus), by turns as they arrive (and ask for cloth), or according to their age
(i. e. the time elapsed since their ordination) ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you cast lots, made of grass-blades, after having made every defective portion even.’

10,

1. At that time the Bhikkhus dyed cloth with (cow-)dung or with yellow clay. The robes were badly coloured.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you use the following six kinds of dye, viz. dye made of roots, dye made of trunks of trees, dye made of bark, dye made of leaves, dye made of flowers, dye made of fruits.’

p. 205

2. At that time the Bhikkhus dyed cloth with unboiled dye; the cloth became ill-smelling.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you boil the dye
(and use) little dye-pots.’

They spilt the dye.

‘I prescribe, O Bhikkhus, that you put basins
(under the dye-pots) to catch the spilt (dye).’

At that time the Bhikkhus did not know whether the dye was boiled or not.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you let a drop of dye fall into water, or on to your nail (in order to try if the dye is duly boiled).

3. At that time the Bhikkhus, when pouring the dye out (of the pot), upset the pot; the pot was broken. .

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you use a dyeladle or a scoop with a long handle.’

At that time the Bhikkhus did not possess vessels for keeping dye.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you get jars and bowls for keeping the dye.’

At that time the Bhikkhus rubbed the cloth against the vessels and the bowls (in which they dyed it); the cloth was rent.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you use a (large) trough for dying (cloth) in.’

p. 1

11.

1. At that time the Bhikkhus spread the cloth on the floor (when they had dyed it); the cloth became dusty.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you spread grass
(and put the cloth on it).’

The grass they had spread was eaten by white ants.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you get a bamba peg or rope to hang the cloth on.’

They hung it up in the middle; the dye dropped down on both sides.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you tie it fast at the corner,’

The corner wore out.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, the use of a clothesline.’