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 7 of 13
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.’
The dye dropped down on one side.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever required, and that you do not go away before the dye has ceased to drop.’
2. At that time the cloth had become stiff.
They told this thing to the Blessed One.
1 Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.) atiragitatta thaddham, i. e. ‘Patthinam means that it had become stiff from too much dye. Thina or thinna is Sanskrit styana.
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‘I prescribe, O Bhikkhus, that you dip (the cloth) into water (in order to remove the excessive dye),’
At that time the cloth became rough.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.’
At that time the Bhikkhus possessed af#éhinnaka! robes of yellowish colour like ivory. The people were annoyed, murmured, and became angry : ‘(The Bhikkhus dress) like those who still live in the pleasures of the world.’
They told this thing to the Blessed One.
‘You ought not, O Bhikkhus, to possess a#&/innaka robes. He who does, commits a dukkaéa offence.’
12, 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set forth on his journey towards Dakkhimé-giri (the Southern
Hills?), And the Blessed One beheld how the Magadha rice fields were divided into short pieces 3,
! That is, made of untorn cloth. See VIII, 21, 2.
* These are always mentioned in connection with RAgagaha (Mahavagga I, 53; KXullavagga XI, 1-10), and are probably the name of the mountainous district immediately south of Ragagaha.
® Akkibaddhan (sic) ti 4aturassakedfrakabaddham (B.). I have never seen a field divided ‘ray-fashion,’ which would apparently be the literal translation of the term, and it is difficult to see how the necessary water could be conducted from strip to strip of a field so divided. Buddhaghosa also, though his explanation is insufficient, evidently does not take af#Ai in the ordinary sense (Rh. D.).
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and in rows’, and by outside boundaries? (or ridges), and by cross boundaries 3.
On seeing this the Blessed One spake thus to the venerable Ananda. ‘Dost thou perceive, Ananda, how the Magadha rice fields are divided into short pieces, and in rows, and by outside boundaries, and by cross boundaries ?’
‘Even so, Lord.’
‘Could you, Ananda, provide‘ robes of a like kind for the Bhikkhus ?’
‘TI could, Lord.’
Now when the Blessed One had remained in the Southern Hills as long as he thought fit, he returned again to Ragagaha.
Then Ananda provided robes of a like kind for many Bhikkhus; and going up to the place where the Blessed One was, he spake thus to the Blessed One: ‘May the Blessed One be pleased to look at the robes which I have provided.’
2. Then the Blessed One on that occasion addressed the Bhikkhus and said: ‘An able man, O Bhikkhus, is Ananda; of great understanding, O Bhikkhus, is Ananda, inasmuch as what has been spoken by me in short that can he understand in full, and can make the cross seams, and the
1 Pa/ibaddhan (sic) ti 4yamato 4a vittharato 4a dighamariyadabaddham (B.).
3 Mariyadabaddhan (sic) ti antarantaraya mariydda4ya mariyadabaddham (B.).
® Singh@sakabaddhan (sic) ti mariyad4y4 (sic) mariyadam vinivigghitva gata//hane singh@/akabaddham. Katukkasan/hanan ti attho (B.).
intermediate cross seams', and the greater circles?, and the lesser circles *, and the turning in‘, and the lining of the turning in’, and the collar piece®, and the knee piece’, and the elbow piece*. And it shall be of torn pieces®, roughly sewn together", suitable for a Samaaa, a thing which his enemies cannot covet". I enjoin upon you, O Bhikkhus, the use of an under robe of torn pieces, and of an upper robe .of torn pieces, and of a waist cloth of torn pieces 1°,’
1 Addhakusf ti antarantarf rassa-pa/fanam namam (B.).
3 Mazdalan ti pafka-khandika-Aivarassa ekekasmim khande mah4-mandalam (B.).
* Addhamandalan ti khuddaka-mandalam (B.).
* Vivasfan ti mandalafi ka addha-mandalafi ka ekato katva sibbitam magghima-khandam (B.).
5 Anuviva//an ti tassa ubhosu passesu dve khamdani. Athava vivasfassa ekekapassato dvinnam pi fatunnam pi khandinam etam namam (B.).
* Giveyyakan ti giva-sshane da/hi-karan-attham afifiam suttam sibbitam 4gantuka-pa/fam (B.).
7 Gangheyyakan ti gangha-pfpuna-//hane tatth’ eva samsibbita-pasfam. Giva-/hane ka gangha-hane ka pasfanam ev’ etam n4man ti pi vadanti (B.).
* Bahantan ti anuvivasfinam bahi ekekakhandam. Athava suppamfzam kivaram parupentena samharita bahdya upari shapité ubho anto-bahi-mukhé ti/Aanti. Tesam etam nimam, Ayam eva hi nayo Mahé-atthakath4yam vutto ti (B.). This latter explanation from baha seems evidently more correct than the other one from bahi; and we accordingly follow it.
* See the end of the last chapter.
0 Satta-likha; in which compound the signification of satta is by no means clear. Buddhaghosa has no note uponit. Now it is curious that in chapter 21, below, it is laid down that the robe is to be sutta-lfikha, the meaning of which would fit this passage excellently. We have accordingly adopted that reading here.
11 Compare the similar expressions at Gataka I, 8 and 9.
13 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was
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13,
We have accordingly adopted that reading here.
11 Compare the similar expressions at Gataka I, 8 and 9.
13 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was
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13,
1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he went forth on his journey towards Vesali. And the Blessed One, when on the high road between Ragagaha and Ves4li, saw a number of Bhikkhus smothered up in robes!, they went along with robes made up into a roll? on their heads, or on their backs, or on their waist. And when the Blessed One saw them, he thought: ‘ With too great celerity have these foolish persons given themselves up to superfluity® in the matter of dress. It would be well were I to confine the dress of the Bhikkhus within limits, and were to fix a bound thereto.’
2. And the Blessed One, proceeding in due course on his journey toward Ves4li, arrived at that place. And there, at Ves4li, the Blessed One stayed at the Gotamaka shrine*. And at that time in the cold divided, for the purposes of cultivation, across and across, so must also the Bhikkhu’s robe be divided. That some, both of the agricultural and of the tailoring terms, should now be unintelligible to us is not surprising. Buddhaghosa himself, as the extracts from his commentary show, was not certain of the meaning of them all.
1 Ubbhazdite Aivarehi. The former word is of course applied to the Bhikkhus. Compare Childers, under Bhazdik4, and Gataka I, 504 (last line but one).
3 Bhist = Sanskrit Brést. Compare the 14th P4éittiya, where we ought to have rendered the word ‘bolster.’ Childers is incorrect in translating it by ‘mat.’ .
8 Mentioned also, as being near to Vesili, in the ‘Book of the Great Decease,’ III, 2.
‘ Bahullaya dvatta. This phrase occurs in Mahivagga I,
31, 5.
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winter nights, in the period between the Ashéak4 festivals when the snow falls!, the Blessed One Sat at night in the open air with but one robe on, and the Blessed One felt not cold. As the first watch of the night was coming to its end, the Blessed One felt cold; and he put on a second robe, and felt not cold. As the middle watch of the night was coming to its end, the Blessed One felt cold; and he put on a third robe, and felt not cold. As the last watch of the night was coming to an end, when the dawn was breaking and the night was far spent?, the Blessed One felt cold; and he put on a fourth robe, and felt not cold.
3. Then this thought sprang up in the Blessed One’s mind: ‘Those men of good birth® in this doctrine and discipline who are affected by cold, and are afraid of cold, they are able to make use of three robes‘. It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.’ And on that occasion the Blessed One, when he had
It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.’ And on that occasion the Blessed One, when he had
1 See our note on the same phrase at Mahavagga I, 20, 15.
2 Nandimukhiy4a rattiya. The derivation of this phrase is uncertain, though the general meaning is not subject to doubt. The Sanskrit form of the whole phrase will be found in the Lalita Vistara at p. 447. Comp. Sankhayana-grzhya, ed. Oldenberg, IV, 4, where the word nandimukho occurs in a different connection.
5 In the text read Ye pi kho kulaputt4. The idea is that men of lower grade, being accustomed to cold, would not want so many robes. But there must be one rule for all; and the rule is accordingly made to suit the comfort of the weaker brethreng—early Buddhism, contrary to an erroneous opinion still frequently expressed, being opposed to asceticism.
‘ Or, ‘to get on with the three robes.’ Compare the use of y4petum in the ‘ Book of the Great Decease,’ II, 32-
P2
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delivered a religious discourse, addressed the Bhikkhus, and said:
4, 5. ‘When on the high road, &c. . . . I saw, &c..... and I thought, &. .... (all the chapter is repeated down to “. . . . I were to allow the use of three robes”). I allow you, O Bhikkhus, the use of three robes, (to wit), a double waist cloth, and a single! upper robe, and a single under garment®.’
1 Ekakkiyam. Compare Gataka I, 326. Buddhaghosa says dviguzam dupasfa-samghafim ekakkiyam ekapasfam. Though ‘single,’ the lengths of cotton cloth, pieced together, of which the robes were made, were allowed to be doubled at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5.
* The waist cloth (samgh4/i) was wrapped round the waist and back, and secured with a girdle. The under garment (antaravasaka; see also the end of this note) was wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there ; and sometimes also by a girdle. The upper robe (uttarasamga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect (for instance, Mah4vagga I, 29, 2; IV, 3, 3), the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe. The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to.
The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to.
The ordinary dress of laymen, even of good family, in Gotama’s time was much more scanty than the decent dress thus prescribed for tha Bhikkhus. See Rh. D.’s note on the ‘Book of the Great Decease, VI, 26. But it consisted also, like that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the limbs, but in simple lengths of cloth.
The antara-vasaka corresponds, in the dress of the monks, to
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6. Now at that time the XAabbaggiya Bhikkhus, on the ground that three robes had been allowed by the’ Blessed One, used to frequent the village in one suit of three robes, and in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the Aabbaggiya Bhikkhus wear extra suits of robes.’
And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said :
‘You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so, shall be dealt with according to law?.’
7. Now at that time the venerable Ananda had acquired an extra suit of robes, and the venerable Ananda was desirous of giving the extra suit to the venerable Sdriputta, but the venerable S4riputta was staying at Saketa. Then the venerable Ananda thought: ‘It hath been laid down by the Blessed One that we are not to keep an extra suit of robes. Now I have received one, and I want to give it to the venerable S4riputta ; but he is staying at Saketa. What now shall I do ?’
the s4fika in the dress of ordinary women, and was of the same shape as the udaka-s4@/ika, or bathing dress, prescribed for the use both of monks (below, chapter 15) and of nuns (Bhikkhunfvibhanga, P&fittiya XXII). The latter was, however, somewhat shorter.
The ordinary dress of the Bhikkhunts or Sisters consisted of the same three garments as that of the Bhikkhus.
1 That is, according to the first Nissaggiya. The first section of the Sutta-vibhanhga on that rule is identical with this section.
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And the venerable Ananda told this thing to the Blessed One.
‘ How long will it be, Ananda, before the venerable Sdriputta returns ?’
‘He will come back, Lord, on the ninth or the tenth day from now.’
Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said:
‘I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day?’
8. Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought : ‘What now should we do with extra suits of robes ?”
They told this thing to the Blessed One.
Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought : ‘What now should we do with extra suits of robes ?”
They told this thing to the Blessed One.
‘I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other Bhikkhus who have no robes’),’
14,
1. Now when the Blessed One had remained at Ves4li as long as he thought fit, he went onwards on his journey towards Benares. And in due course he arrived at Benares, and there, at Benares, he stayed in the hermitage in the Migadaya.
Now at that time a certain Bhikkhu’s under robe was torn. And that Bhikkhu thought : ‘The Blessed
’ So the first Nissaggiya; the second section of the Sutta-vibhanga on which rule is identical with this section 7.
* On vikappetum, compare our note above, the ggth Pakittiya, and below, chapters 20, 22.
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One has ordained the use of three robes, a double waist cloth, and a single upper robe, and a single under-garment?, and this under-garment of mine is torn. What if I were to insert a slip of cloth? so that the robe shall be double all round and single in the middle.’
2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way round the sleeping apartments saw him doing so, went up to the place where he was, and said to him:
‘What are you doing, O Bhikkhu ?’
‘I am inserting a slip of cloth, Lord.’
‘ That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a slip of cloth.’
And the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said :
‘I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe, and a single undergarment, of cloths which are new, or as good as new®; and the use of a fourfold waist cloth, and of a double upper robe, and of a double under robe of eloth which has been worn for a long time. You are to make endeavour to get sufficient material from rags taken from the dust-heap‘, or from bits picked up in the bazaar‘, I allow you, O Bhikkhus, slips of cloth inserted bolt-like to hold a torn robe
1 Bee above, VIII, 13, 5.
* Buddhaghosa says, Agga/am akkhfdeyyan (sic) ti 4tinnathine pilotika-khandam laggapeyyam. The word occurs at Gataka I, 8, where the liability to want such an insertion is given as one of the nine disadvantages of a robe from the ascetic’s point of view.
* Ahata-kappanam. See above, VII, 1, 6.
* See our notes on these expressions above, VII, 1, 6.
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together, patches!, darns*, and small pieces of cloth sewn on by way of marking’, or of strengthening * the robe.’
15.
* Ahata-kappanam. See above, VII, 1, 6.
* See our notes on these expressions above, VII, 1, 6.
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together, patches!, darns*, and small pieces of cloth sewn on by way of marking’, or of strengthening * the robe.’
15.
1. Now when the Blessed One had remained at Benares as long as he thought fit, he went onwards on his journey toward SAvatthi. And in due course journeying straight on he arrived at Savatthi; and there, at SAvatthi, he stayed at the Getavana, Andtha-pizdika’s Arama. And Visakha the mother of Mig&ra went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And the Blessed One taught Visdkha the mother of Migara seated thus: and incited, and aroused, and gladdened her with religious discourse. And Visakh4 the mother of Migdra when she had been thus taught, &c., spake thus to the Blessed One: ‘Will my Lord the Blessed One consent to accept his morrow’s meal at my hands, together with the company of the Bhikkhus?’ The Blessed One, by remaining silent, granted his consent; and Visakh4 the mother of Mig4ra, perceiving that the Blessed One had consented, rose from her seat, and saluted the Blessed One, and keeping him on her right side as she passed him, she departed thence.
1 This liability to have to be patched is given, in connection with the previous phrase, as one of the nine disadvantages of robes at Gataka I, 8; and tunnav4ya occurs as the expression for a mender of old clothes at Kullavagga VI, 5, 1:
* See our notes on these expressions above, VII, 1, 5.
VII, 15, 3- THE DRESS OF THE BHIKKHUS.
2. Now at that time, when the night was far spent, there was a great storm of rain over the whole world?, And the Blessed One said to the Bhikkhus :
‘Just as it is raining in the Getavana, O Bhikkhus, so is it raining over the whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the last time there will be a mighty storm of rain over the whole world.’
‘Even so, Lord,’ said those Bhikkhus in assent to the Blessed One; and throwing off their robes they let themselves be rained down upon.
3. And Vis4kh4 the mother of Migara having provided sweet food, both hard and soft, gave command to a slave girl, saying,
‘Go thou® to the Arama; and when you are there, announce the time, saying, “ The time, Sirs, has arrived, and the meal is ready.”’
‘Even so, my Lady,’ said the slave girl in assent to Visakh4, the mother of Mig4ra; and going to the Arama she beheld there the Bhikkhus, with their robes thrown off, letting themselves be rained down upon. Then thinking, ‘These are not Bhikkhus in the Arama, they are naked ascetics letting the rain fall on them,’ she returned to the place where Vis4kh4 the mother of Migdra was, and said to her:
‘There are no Bhikkhus in the Arama; there are
1 KAtuddfpiko, literally, ‘over the four continents,’ into which the world was supposed to be divided. Compare Genesis vii. 44.
Compare Genesis vii. 44.
* Gakkha ge; where ge is the appropriate form of address invariably used to a female slave or maid-servant. Compare Childers, in the ‘Dictionary,’ p. 617.
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naked ascetics there, letting the rain fall on themselves.’ :
Then it occurred to Visékha the mother of Mig4ra—she being learned, expert, and wise—‘ For a certainty the venerable ones must have thrown off their robes in order to let themselves be rained down upon, and this foolish girl thinks therefore that there are no Bhikkhus in the Ardma, but only naked ascetics letting the rain fall on them.’ And she again gave command to the slave girl, saying,
‘Go thou to the Arama; and when you are there, announce the time, saying, “The time, Sirs, has arrived, and the meal is ready.”’
4. Now the Bhikkhus when they had cooled their limbs, and were refreshed in body, took their robes, and entered each one into his chamber. When the slave girl came to the Arama, not seeing any Bhikkhus, she thought: ‘There are no Bhikkhus in the Arama. The Arama is empty.’ And returning to Visakha the mother of Mig4ra she said so.
Then it occurred to Vis4kh4 the mother of Migara—she being learned, expert, and wise—‘ For a certainty the venerable ones, when they had cooled their limbs and were refreshed in body, must have taken their robes, and entered each one into his chamber.’ And she again gave command to the slave girl, saying,
‘Go thou to Arama; and when you are there announce the time, saying, “The time, Sirs, has arrived, and the meal is ready.”’
5. And the Blessed One said to the Bhikkhus: ‘Make yourselves ready, O Bhikkhus, with bowl and robe; the hour for the meal has come.’
‘Even so, Lord,’ said the Bhikkhus in assent to
VIII, rs, 7. THE DRESS OF THE BHIKKHUS. 219 the Blessed One. And in the morning the Blessed One, having put on his under-garment, and being duly bowled and robed, vanished from the Getavana as quickly as a strong man would stretch forth his arm when it was drawn in, or draw it in again when it was stretched forth, and appeared in the mansion! of Visakha the mother of Mig4ra. And the Blessed One took his seat on the seat spread out for him, and with him the company of the Bhikkhus.
6. Then said Visakha the mother of Mig4ra: ‘Most wonderful, most marvellous is the might and the power of the Tathagata, in that though the floods are rolling on knee-deep, and though the floods are rolling on waist-deep, yet is not a single Bhikkhu wet, as to his feet, or as to his robes.’ And glad and exalted in heart she served and offered with her own hand to the company of the Bhikkhus, with the Buddha at their head, sweet food, both hard and soft. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, she took her seat on one side. And, so sitting, she spake thus to the Blessed One:
‘Eight are the boons, Lord, which I beg of the Blessed One.’
And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, she took her seat on one side. And, so sitting, she spake thus to the Blessed One:
‘Eight are the boons, Lord, which I beg of the Blessed One.’
‘The Tath4gatas, O VisAkha, are above granting boons (before they know what they are) ?.’
‘ Proper, Lord, and unobjectionable are the boons I ask.’
‘Speak then, O Visakha.’
7. ‘I desire, Lord, my life long to bestow robes
* Koé¢haka does not only mean a room, as given by Childers : it signifies here, as at Gataka I, 227, a battlemented dwelling, the house of a person of rank.
* See our note on this phrase at I, 54, 4.
220 MAHAVAGGA. VII, 1g, 8.
for the rainy season on the Samgha, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of congey, and) bathing robes for the nuns.’
‘But what circumstance is it, fe) Visékha, that you have in view in asking these eight boons of the Tathagata ?’
‘I gave command, Lord, to my slave girl, saying, “Go thou to the Arama; and when you are there, announce the time, saying, ‘The time, Sirs, has arrived, and the meal is ready.’” And the slave girl went, Lord, to the Arama; but when she beheld there the Bhikkhus with their robes thrown off, letting themselves be rained down upon, she thought : “These are not Bhikkhus in the Arama, they are naked ascetics letting the rain fall on them,” and she returned to me and reported accordingly. Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with special garments for use in the rainy season?.
8. ‘Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for an alms. But when he has partaken of the food I shall have provided for in-coming Bhikkhus, he will come on his way without being wearied out by seeking for an alms, taking the direct road, and knowing the place where food can be procured. It was this circumstance
1 See below, the note on § 15.
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that I had in view in desiring to provide the Samgha my life long with food for in-coming Bhikkhus.
‘Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for himself, may be left behind by the caravan', or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. But when he has partaken of the food I shall have provided for outgoing Bhikkhus, he will not be left behind by the caravan; he will arrive in due time at the place whither he desires to go, and he will set out on the road when he is not weary. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for out-going Bhikkhus.
It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for out-going Bhikkhus.
9. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the diet that I shall have provided for the sick, neither will his sickness ‘increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with diet for the sick.
‘Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out food for himself, may bring in the food (to the invalid) when the sun is already far on his course*, and he will lose his
™ Compare sukh4 vih4yati in the Sigdlovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas Palis.’
* Compare Ussfira-seyyo in the Sigflovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas P4lis;’ and Béhtlingk-Roth, under utsfira,
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opportunity of taking his food'. But when he has partaken of the food I shall have provided for those who wait upon the sick, he will bring in food to the invalid in due time, and he will not lose his opportunity of taking his food. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for those who wait upon the sick.
_ 10. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the medicines which I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with medicines for the sick.
‘Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten advantages thereof, allowed the use of congey?. It was those advantages I had in view, Lord, in desiring to provide the Samgha my life long with a constant supply of congey.
11. ‘Now, Lord, the Bhikkhunts are in the habit -of bathing in the river A4iravatt with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridiculed the Bhikkhunts, saying, “ What is the good, ladies, of your maintaining® chastity when you are young? are not the
1 Bhattakkhedam karissati, because he may not eat solid food after sun-turn.
2 See Mah4vagga VI, 24. The ten advantages are enumerated in § 5 there.
5 In the text read finnena. Compare Bhikkhunt-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Paéittiya II.
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2 See Mah4vagga VI, 24. The ten advantages are enumerated in § 5 there.
5 In the text read finnena. Compare Bhikkhunt-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Paéittiya II.
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passions things to be indulged? When you are old, maintain chastity then; thus will you be obtainers of both ends.” Then the Bhikkhunts, Lord, when thus ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a woman, disgusting, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Bhikkhuntsamgha my life long with dresses to bathe in.’
12. ‘But what was the advantage you had in view for yourself, O Visakh4, in asking these eight boons of the Tathagata ?’
‘ Bhikkhus who have spent the rainy seasons in various places will come, Lord, to SAvatthi, to visit the Blessed One. And on coming to the Blessed One they will ask, saying, “Such and such a Bhikkhu, Lord, has died. Where has he been re-born, and what is his destiny?” Then will the Blessed One explain that he had attained to the fruits of conversion, or of the state of the Sakad4g4mins,. or of the state of the Anagdmins, or of Arahatship?. And I, going up to them, shall ask, “Was that brother, Sirs, one of those who had formerly been at Savatthi ?”
13. ‘If they should reply to me, “He had formerly been at SAvatthi,’ then shall I arrive at the conclusion, “ For a certainty did that brother enjoy either the robes for the rainy season, or the food for the in-coming Bhikkhus, or the food for the outgoing Bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the
1 A conversation of the kind here referred to is related, as having actually taken place at Nadika, in the ‘Book of the Great Decease,’ II, 5-8.
p. 14
medicine for the sick, or the constant supply of congey.” Then will gladness spring up within me on my calling that to mind; and joy will arise to me thus gladdened; and so rejoicing all my frame will be at peace; and being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest; and that will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom?! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’
14. ‘It is well, it is well, Visakha. Thou hast
This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’
14. ‘It is well, it is well, Visakha. Thou hast
1.The succession of ideas in this paragraph is very suggestive, and throws much light both upon the psychological views and upon the religious feelings of the early Buddhists. The exact rendering of course of the abstract terms employed in the Pali text is no doubt, as yet, beset with difficulty, for the reasons pointed out in Rh. D.’s ‘Buddhist Suttas from the P4li,’ pp. xxv, xxvi; but the general sense of the passage is already sufficiently clear. For . one or two words we have no real and adequate equivalent.
K4ya is neither ‘body’ nor ‘faculties;’ it is the whole frame, the whole individuality, looked at rather objectively than subjectively, and rather from the outward and visible than from the inner, metaphysical, stand-point. Compare the use of Sakkayadi/fhi and of Kayena passati.
Sukha is not so much ‘happiness,’ simply and vaguely, as the serenity of the bliss which follows on happiness. It is contrasted with, and follows after, pimogga and piti, in the same way as in this passage, in the standing description of the GAanas (translated by Rh. D. in the Mah4-sudassana Sutta II, 5-8, in the ‘Buddhist Suttas,’ p. 272). Its opposite, Dukkha, is a positive state of pain, and in comparison with this, sukha is negative, the absence of pain.
Kitta is always more emotional than intellectual. It has the connotation, not of ‘ mind,’ as is usually and erroneously supposed, but of ‘heart.’
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_ done well in asking eight boons of the Tathagata with such advantages in view.’
And the Blessed One gave thanks to Visdkha the mother of Mig4ra in these verses ;
‘Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at heart and overcoming avarice, both food and drink—a gift, heavenly, destructive of sorrow, productive of bliss,—
‘A heavenly life does she attain, entering upon the Path that is free from corruption and impurity ;
‘Aiming at good, happy does she become, and free from sickness, and long does she rejoice in a heavenly body.’
And when the Blessed One had given thanks to Visakha the mother of Migdra in these verses, he arose from his seat, and departed thence.
15. Then the Blessed One on that occasion, after he had delivered a religious discourse, addressed the Bhikkhus, and said:
‘T allow you, O Bhikkhus, garments for the rainy season }, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for those that wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the sisterhood.’
Here ends the chapter called the Visaékha-bhazavara.
1 The size of such a garment is limited by the 91st Paittiya to six spans by two-and-a-half—that is just enough to go round the loins from the waist half down to the knee. It would be decent, and yet avoid the disadvantage of wearing the robes in the rain, where they would become wet and heavy in the manner described, for instance, at Mahavagga VII, 1, 1.
(17] Q
p. 1
16.
1, 2. Now at that time Bhikkhus who had eaten sweet foods went to sleep unmindful and unthoughtful. And they who had thus gone to sleep, dreamed... .. cc eee tee ee cee eee eee
3. ..+. ‘I allow, O Bhikkhus, for the protection of the body, and of the robe, and of the sleepingplace, the use of a mat.’
4. Now at that time the mat, being too short’, did not protect the whole of the sleeping-place.
‘I allow you, O Bhikkhus, to have a covering made as large as you like.’
178,
1. Now at that time the venerable Bela¢éhastsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body).
The Blessed One, as he was going on his rounds through the sleeping-places, saw them [doing so}, and going up to the place where they were, he asked them:
* The remainder of this introductory story scarcely bears translation. The first sentences recur in the Sutta-vibhanga, SamghAdisesa I, 2, 1, and Pakittiya V, 1,1.
2 The length of a mat (nisidanam) was limited by the 89th Pakittiya to two spans by one.
* This introductory story is also given as the introduction to Mahivagga VI, 9.
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‘What is the matter, O Bhikkhus, with this Bhikkhu ?’
‘The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we are moistening those robes thoroughly with water, to loosen them (from his body).’ |
2. Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said :
‘I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or scabs, the use of an itch-cloth !.’
18.
1. Now Visékh4 the mother of Mig4ra took a cloth for wiping the face, and went up to the place where the Blessed One was. And on arriving there, she saluted the Blessed One, and took her seat on one side, and, so sitting, Visikha the mother of Mig4ra spake thus to the Blessed One:
‘May the Blessed One be pleased to accept of me this cloth for wiping the face, that that may be to me for a long time for a blessing and for good.’
And the Blessed One accepted the cloth for wiping the face. And he taught, and incited, and aroused, and gladdened VisAékh4 the mother of Mig4éra with religious discourse. And she, so taught &c., rose from her seat, and saluted the
1 According to the goth Paittiya such a cloth must not be more than four spans in length, and two in breadth.
Q 2
And he taught, and incited, and aroused, and gladdened VisAékh4 the mother of Mig4éra with religious discourse. And she, so taught &c., rose from her seat, and saluted the
1 According to the goth Paittiya such a cloth must not be more than four spans in length, and two in breadth.
Q 2
p. 1
Blessed One, and passing him on her right side, she departed thence.
Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said:
‘I allow you, O Bhikkhus, a cloth to wipe your faces with,’
19,
1. Now at that time Roga the Malla was a friend of the venerable Ananda’s'. And a linen cloth belonging to Roga the Malla had been deposited in the keeping of the venerable Ananda; and the venerable Ananda had need of a linen cloth.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you) when it belongs to a person possessed of these five qualifications—he must be an intimate and familiar friend who has been spoken to (about it)? and is alive, (and the Bhikkhu taking the thing) must know “ He will remain pleased with me after I have taken it.” I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you)* when it belongs to a person possessed of these five qualifications.’
' He is also mentioned as such in Mahavagga VI, 36.
* Buddhaghosa says, Alapito ti mama santakam gashahi yam ikkheyyasiti evam vutto.
* Vissisam gahetum, on which phrase compare viss4sa ganhati in chapter 31, below, where the context leaves no doubt as to its meaning.
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20.
1. Now at that time the Bhikkhus were fully provided with the three robes, but they had need of water-strainers! and of bags (to carry their bowls and other things in) *.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, pieces of cloth requisite (for those purposes).’
2. Then it occurred to the Bhikkhus: ‘The things allowed by the Blessed One—the three robes, and the robes for the rainy season, and the mat, and the bed-covering, and the cloth to cover boils &c. with, and to wipe the face with, and required (for water-strainers and bags)—are all these things things which ought to be kept to ourselves®, or things which ought to be handed over‘ (from time to time by one Bhikkhu to another) ?’
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to keep in hand the three robes, and not to assign them—to keep to yourselves the robes for the rainy season during the four months of the rains, but beyond that time to hand them over—to keep to yourselves the mats and the bed coverings, and not to hand them over— to keep to yourselves the coverings for the itch &c. while the disease lasts, but beyond that time to
1 Compare Kullavagga VI, 13.
* Compare the passages given in the index to the text of the Kullavagga, p. 355, 8. v. thavika.
> Compare below, VIII, 24, 3.
while the disease lasts, but beyond that time to
1 Compare Kullavagga VI, 13.
* Compare the passages given in the index to the text of the Kullavagga, p. 355, 8. v. thavika.
> Compare below, VIII, 24, 3.
* Compare above, VIII, 8, 3.
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hand them over—to keep to yourselves the cloths to wipe the face with, and those required for waterstrainers and bags, and not to hand them over.’
21.
1. Now the Bhikkhus thought: ‘ What is the limit for the size of a robe up to which it ought to be handed over to another Bhikkhu’?’
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches according to the accepted inch 2,’
Now at that time a robe belonging to the venerable Maha Kassapa, which had been made of cast-off pieces of cloth became heavy (by reason of the weight of the new pieces tacked on to it’).
They told this matter to the Blessed One.
‘IT allow you, O Bhikkhus, to darn it roughly together with thread‘.
It was uneven at the end,
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to remove the unevenness °,’
1 See VIII, 13, 8, and our note on the s9th Péfittiya.
2 See our note on this word in the 92nd Pafittiya.
5 So explains the commentary, X4Ainna-f#hane aggalaropanena garuko hoti.
* Suttalikham katun ti sutten’ eva aggalam k4tun ti attho (B.). ‘Compare above, chapter 12. 2.
5 Vikanno ti suttam affitva sibbantanam eko samghasi-kono digho hoti, says Buddhaghosa. Vikazzaka in the 233rd Gataka seems to mean ‘harpoon,’
6 Vikannzam uddharitun ti digha-konam &hinditum (B.).
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The threads frayed out}.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to put a braiding or a binding along or round (the edge)?’
Now at that time the ribbons® of the under garment gave way ‘.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make an eightfooted... %.’
2. Now at that time when a set of robes was being made for a certain Bhikkhu it was impossible to make it entirely from torn pieces of cloth®.
‘I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth, and one of cloth not torn,’
It was impossible to make two of the robes of torn pieces of cloth, and one of cloth not torn.
‘I allow you, O Bhikkhus, to make two robes
1 Okirattf (sic) ti AAinna-konato ga/ati (B.). Ga/ati at VI, 13,1, is ‘ran over,’ whereas okiriyanti at the corresponding passages VI, 12, 1, 2, is ‘were spilt.’ Probably the above rendering is the real ° meaning here, as the threads could not be literally spilt or sprinkled.
2 On these difficult technical terms Buddhaghosa provokingly says, anuvatam paribhandam anuvataz &’ eva paribhandam. Childers, under the first, has merely ‘ with the wind,’ and under the second, ‘girdle. The same expressions occur also above, at VII, I, 5, where Buddhaghosa again only explains the words by the words themselves.
Childers, under the first, has merely ‘ with the wind,’ and under the second, ‘girdle. The same expressions occur also above, at VII, I, 5, where Buddhaghosa again only explains the words by the words themselves.
5 We probably ought to read pa//a, not patt&; but what is meant by the ribbons of the samgh4/i is very doubtful. Buddhaghosa says nothing.
* For luggati compare paluggati.
* What this is is again uncertain, and Buddhaghosa gives no help.
® See above, chapter 11, at the end.
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(out of the set) of untorn pieces, and one of torn pieces.’
Even this was impossible.
‘I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn pieces) and half! (from untorn pieces). But a set of robes made entirely from untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made) is guilty of a dukkaféa.’
22.
1. Now at that time a quantity of robes had come into the possession of a certain Bhikkhu, and he was desirous of giving those robes to his father and mother.
They told this matter to the Blessed One.
‘Since they are his father and mother, what can we say, O Bhikkhus, though he give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to your parents. And a gift of faith is not to be made of no avail. Whosoever shall make it of no avail, he is guilty of a dukka/a®.’
23.
1. Now at that time a certain Bhikkhu who had deposited his robes* in Andhavana entered the
1 Anvadhikam, on which Buddhaghosa says nothing.
® Compare the rst and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the rules concerning extra robes, and what is to be done with them.
5 For the rule as to such depositing, see the 29th Nissaggiya.
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village for alms (clad only) in his waist cloth and nether garment!. Thieves carried off that robe. That Bhikkhu became ragged and ill-clad.
The Bhikkhus spake thus: ‘ How is it, friend, that you have become ragged and ill-clad ?’
‘I had deposited my robe in Andhavana, and entered the village in my waist cloth and nether garment. Thieves carried off that robe. Thence am I become ragged and ill-clad.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth and nether garment. Whosoever shall do so is guilty of a dukka/a?’
2. Nowat that time the venerable Ananda through thoughtlessness went into the village for alms in his waist cloth and nether garment.
The Bhikkhus spake to him thus: ‘ Hath it not been laid down by the Blessed One that we are not to enter the village, in our waist cloth and nether garment. Why have you, O friend, gone so into the village ?’
‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness,’
They told this matter to the Blessed One.
3. ‘ There are five reasons, O Bhikkhus, for laying
Why have you, O friend, gone so into the village ?’
‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness,’
They told this matter to the Blessed One.
3. ‘ There are five reasons, O Bhikkhus, for laying
Xivara (robe) must here be used for Samgh&/i. See our note on VIII, 13, 5, and section 2, below, where samgh4/i occurs.
2 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage that Buddhaghosa was right in his limitation of the word as used in that rule; and we should have done better, therefore, to follow it in our translation of the rule.
* Compare the rst, znd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and also above, VII, 1, 3.
p. 3
aside the robe'—when he (the Bhikkhu) is sick, when it is the appointed time for keeping the rainy season *, when it is necessary to go to the other side of a river, when the vihdra has been securely fastened with a bolt*, when the Ka¢sina ceremony has been performed‘. These, O Bhikkhus, are the five reasons for laying aside the robe (SamghAti). ‘There are five reasons, O Bhikkhus, for laying aside the waist cloth and the nether garment. [The reasons are the same as in the last paragraph.] These, O Bhikkhus, are the five reasons, &c. ‘There are five reasons for laying aside the garment for use in the rainy season—when he is sick, when it is necessary to go beyond the boundary (?)5, when it is necessary to go to the other side of a river, when the vihd4ra has been securely fastened with a bolt, when the garment for use in the rainy
' Here the word used is Samgha/i.
? On samketa, compare II, 8,1. Buddhaghosa merely says here, Vassika-samketan ti fattaro mase. As samketa implies a mutual agreement, the ‘appointed time’ here probably means, not the time fixed by the Buddha, but the time agreed upon by the Samgha as that to which the rule laid down by the Buddha should apply. There may easily have arisen questions as to the exact day on which the four months should properly begin; and there were even differences of opinion as to the exact length of the period itself, some making it three, and some four months. See on these points Childers, under Vassa and Vasspanayika.
5 From fear of thieves.
* See the 2nd Nissaggiya, and above, VII, 1, 3.
5 Buddhaghosa has nothing on this reason. It would seem that the garment in question might be left behind when the Bhikkhu had to go on a journey, if that journey would take him beyond the boundary of the technical ‘residence.’ On the use of the word, see the passages collected by H.O. in the Index to the P4li Text (vol. ii. p. 349, s. v. sim),
p. 235
season has not been made, or has been left unfinished '. ‘These, O Bhikkhus, are the five reasons,’ &c.
24,
1. Nowat that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, ‘We give them to the Samgha.’
349, s. v. sim),p. 235 season has not been made, or has been left unfinished '. ‘These, O Bhikkhus, are the five reasons,’ &c.
24,
1. Nowat that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, ‘We give them to the Samgha.’
Then that Bhikkhu thought: ‘It has been laid down by the Blessed One that the lowest number which can constitute a Samgha is four. Now I am by myself, and these people have given the robes, saying, “We give them to the Samgha.” I had better take these robes, which are the property of a Samgha, to Savatthi.’
So that Bhikkhu did so, and told the matter to the Blessed One.
‘These robes are your own, O Bhikkhu, until the Ka¢hina ceremony shall have been performed‘.
2. ‘ Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the place give
1 It is evident from this last reason that the reasons are not such as would justify a Bhikkhu in laying aside the garment in such a way as to remain naked, but such as would justify him in not using the rainy-season garment when he might otherwise have done so. In the five cases mentioned he might wear the nether garment only reaching from above the navel to below the knees, instead of the garment for the rainy season, which was smaller in size. See our note above on VIII, 13, 5, and VIII, rg, 15.
2 That is, spent the rainy season.
® This is laid down in Mahavagga IX, 4, 1.
* And thereby the Ka/Aina license suspended. Compare the rst, and, and 3rd Nissaggiyas, and our note on p. 18.
p. 3
him robes, intending them for the Samgha,— I prescribe, O Bhikkhus, that those robes shall be his until the Ka¢dina ceremony shall have been performed.’
3. Now at that time a certain Bhikkhu spent the rest of the year (besides the rainy season)? alone. The people there (&c.,as before, in the first paragraph of 24. 1, down to the end).
So that Bhikkhu did so, and told the matter to the Bhikkhus, They told the matter to the Blessed One.
‘I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha (whether large or small in number) that may be present there.
4. ‘Now in case, O Bhikkhus, a. Bhikkhu spend the rest of the year (besides the rainy season) alone, and the people of the place give him robes, intending them for the Samgha,—I allow, O Bhikkhus, that that Bhikkhu should appropriate those robes to himself?, saying, ‘“‘ These robes are for me.” If another Bhikkhu should arrive before those robes have been appropriated to that Bhikkhu, an equal share is to be given (to the in-coming Bhikkhu). If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu
If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu
* Buddhaghosa says, Utuk4lan ti vassfnato aftviam kélam, where vass4na means the rainy season. See AbhidhAnappadipika, verse 79.
* On this sense of adhisshAtum, see above, Mahavagga VIII, 20, 2.
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should arrive, an equal share need not, if they do not wish it!, be given to him.’
5. Now at that time two Theras, who were brothers, the venerable Isiddsa and the venerable Isibhatta, having spent the rainy season in SAvatthi, went to take up their abode in a certain village. The people there, thinking, ‘It is long since these Theras have arrived here,’ made gifts of both food and robes.
The Bhikkhus who resided there asked the Theras, saying, ‘ These robes, Sirs, which are the property of the Samgha, have come to us through the Theras’ arrival?, Will the Theras accept a share ?’
The Theras answered: ‘As we understand the rule laid down by the Blessed One, these robes belong to you alone until the Ka¢sina ceremony shall have been performed?,’
6. Now at that time three Bhikkhus spent the rainy season at Ragagaha. The people there made gifts of robes, saying, ‘We give them to the Samgha.’
Then those Bhikkhus thought thus: ‘It has been laid down by the Blessed One that the smallest, Samgha shall consist of four persons, and we are only three, and these people have made gifts of robes, intending to give them to the Samgha. What now ought we to do with them ?’
Now at that time there were staying in PA/ali-
1 Ak&m4; on which compare II, 27,15, and especially ITI, 34, 3, and IV, 17, 6.
2 Agamma, which is here nearly the same as uddissa. To give the full import of the expression it would be necessary to say, ‘have come to us in consequence of the inducement offered to the givers by the presence of the Theras here.’
5 See our note above on § 1.
238 MAHAVAGGA. - ‘VII, 2g, 1.
putta, at the kukku/4r4ma, a number of Theras— the venerable Nilavdsi, and the venerable SAmavAsi}, and the venerable Gopaka, and the venerable Bhagu, and the venerable Phalika-sand4na. And those Bhikkhus went to Paaliputta, and asked the Theras what they should do.
The Theras answered: ‘As we understand the rule laid down by the Blessed One, these robes belong to you alone until the Ka¢#ina ceremony shall have been performed.’
25.
1. Now at that time the venerable Upananda of the Sakya race, having spent the rainy season at SAvatthi, went to take up his abode in a certain village. The Bhikkhus in that place assembled together with the object of dividing the robes. They said to him:
‘These robes, friend, which are the property of the Samgha, are about to be divided. Will you accept a share of them ?’
The Bhikkhus in that place assembled together with the object of dividing the robes. They said to him:
‘These robes, friend, which are the property of the Samgha, are about to be divided. Will you accept a share of them ?’
‘Yes, friends, I will,’ said he; and taking his share, departed thence and took up his abode elsewhere.
[The same thing happened there, and] he departed thence and took up his abode elsewhere.
[The same thing happened there, and so] he returned to Savatthi with a great bundle of robes.
-2, The Bhikkhus said to him: ‘ What a merito-
* There is a Sdmav4si who takes a prominent part at the Council of Vesali (Kullavagga XII, 1, 8; XII, 2, 4). He is probably meant to be considered the same as. this one.
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rious person you are, friend Upananda. Plenty of robes have come into your possession!’ .
‘Where is my merit, friends ?’ said he, and [told them all that had happened]'.
3. ‘How then, friend Upananda, have you spent the rainy season in one place, and accepted a share of robes in another place ?’
‘Yes, friends, that is so.’
Those Bhikkhus who were moderate were indignant, murmured, and became annoyed, saying, ‘ How can the venerable Upananda spend the rainy season in one place, and accept a share of robes in another place ?’
They told the matter to the Blessed One.
‘Is it true, Upananda, as they say, that you have spent the rainy season in one place, and have accepted a share of robes in another place ?’
‘It is true, Lord.’
The Blessed Buddha rebuked him, saying, ‘ How can you, O foolish one, act so? This will not redound to the conversion of the unconverted, or to the increase of the converted!’
And after having rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, saying, ‘Whosoever, O Bhikkhus, has spent the rainy season in one place, is not to accept a share of the robes in another place. Whosoever does so shall be guilty of a dukka#a,’ "
4. Now at that time the venerable Upananda of the Sakya race spent the rainy season alone in two residences, thinking thus to obtain many robes. And the Bhikkhus thought: ‘How should his portion
? Section 1 repeated, with the necessary change of person, &c.
‘Give, O Bhikkhus, to that foolish one but one portion’, In case, O Bhikkhus, a Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain many robes, then, if he have spent exactly half the season in one place and half in another, a half portion of the robes due to him shall be given to him in one place, and a half in the other; but in whichever place of the two he have spent a greater part of the rainy season, thence shall the portions of robes due to him be given.’
26.
1. Now at that time a certain Bhikkhu had a disturbance in his bowels, and he lay fallen in his own evacuations. And the Blessed One on going round the sleeping-places accompanied by the venerable Ananda came to that Bhikkhu’s abode, and saw him so. And he went up to him, and asked him, ‘What is the matter with you, O Bhikkhu ?’
‘I have a disturbance, Lord, in my bowels.’
‘Then have you, O Bhikkhu, any one to wait upon you ?’
‘No, Lord,’
‘Why do not the Bhikkhus wait upon you ?’
‘Because I am of no service, Lord, to the Bhikkhus.’
2. Then the Blessed One said to the venerable
' Buddhaghosa says, Ek&dhippayan ti ekam adhippayam. Eka-puggala-pasivisam eva deth4 ti attho.
p. 241
Ananda: ‘Go, Ananda, and fetch some water. Let us bathe this Bhikkhu.’
‘Even so, Lord,’ said the venerable Ananda, in assent to the Blessed One, and fetched the water. And the Blessed One poured the water over that Bhikkhu; and the venerable Ananda wiped him down. And the Blessed One taking hold of him at the head, and the venerable Ananda at the feet, they lifted him up, and laid him down upon his bed.
3. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-samgha, and asked the Bhikkhus, ‘ Is there, O Bhikkhus, in such and such an apartment, a Bhikkhu who is sick ?’
‘There is, Lord.’
‘Then what, O Bhikkhus, is the matter with that Bhikkhu ?’
‘ He has a disturbance, Lord, in his bowels.’
‘And is there any one, O Bhikkhus, to wait upon him ?’
‘No, Lord.’
‘Why, then, do not the Bhikkhus wait upon him?’
‘That Bhikkhu, Lord, is of no service to the Bhikkhus; therefore do they not wait upon him.’
‘Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you! If ye, O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon you? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick.
4. ‘If he have an upaggAdya, his upagghaya should wait upon him as long as his life lasts, and wait until he has recovered; and so if he have an 4éariya, a saddhi-viharika, an antevAsika, a fellow
(t7] Rp. 5 saddhi-vih4rika, or a fellow antevdsika'. And if he have neither of all these, then should the Samgha wait upon him; and whosoever does not do so, Shall be guilty of a dukka/a.