Vinaya Texts, Part II: The Mahâvagga V–X, Kullavagga I–III — SBE Vol. 17 (1882)

‘It is performed, Upali, lawfully according to Dhamma and Vinaya (&c., down to:) and in such case this Samgha does not trespass against the law.’

9. And the Blessed One thus addressed the Bhikkhus: ‘If a complete congregation, O Bhikkhus, grants to a Bhikkhu to whom sativinaya ought to be granted, an amf/davinaya, in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law. If a complete congregation, O Bhikkhus, institutes against a Bhikkhu to whom sativinaya ought to be granted, the tassapApiyyasikakamma (&c.?, down to:) grants to a person on whom the

1 The same dyads as in § 5.

* In this paragraph all possible combinations of two different Samghakammas are formed in this way: first, sativinaya is combined with amf/Aavinaya and all the rest, down to upasampada ; then amf/Aavinaya with all terms from tassapApiyyasika down to sativinaya, and so on; the whole series ends thus with the combinations of upasampad4raha with all terms from sativinaya down to abbh4na.

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upasampadé& ordination ought to be conferred, the decree of abbhAna,—in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law.’

End of the second Bhazav4ra, which contains the questions of Upiali.

7.

1, ‘In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Samgha. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, is indeed litigious, contentious, &c.; well, let us proceed against him with the tagganiyakamma!.” And they proceed against him with the tagganiyakamma unlawfully * with an incomplete congregation 8, and he then goes from that district to another district. There the Bhikkhus say among each other: “ Against this Bhikkhu, friends, the Samgha has proceeded with the tagganiyakamma unlawfully with an incomplete congregation; well, let us proceed against him with the tagganiyakamma.” And they proceed against him with the tagganiyakamma unlawfully with a complete congregation, and he then goes from that district again to another district. And there the Bhikkhus again say among each other (&c.,

1 See Xullavagga I, 1-8. 2 See above, chap. 3, § 3 seq.
5 See above, chap. 3, § 5.

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down to:) and they proceed against him with the tagganiyakamma lawfully with an incomplete congregation .... seemingly lawfully? with an incomplete congregation .... seemingly lawfully with a complete congregation’.

2-5. ‘In case, O Bhikkhus, a Bhikkhu be litigious, &c.® .

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down to:) and they proceed against him with the tagganiyakamma lawfully with an incomplete congregation .... seemingly lawfully? with an incomplete congregation .... seemingly lawfully with a complete congregation’.

2-5. ‘In case, O Bhikkhus, a Bhikkhu be litigious, &c.® .

6. ‘In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, a constant offender, unable to discern what is an offence‘, and lives in lay society, unduly associating himself with lay people. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, is indeed ignorant, unlearned, &c.; well, let us proceed against him with the nissayakammas,” and they proceed against him with the nissayakamma unlawfully with an incomplete congregation, &c.°®

7. ‘In case, O Bhikkhus, a Bhikkhu leads a life hurtful to the laity, and devoted to evil’. And the other Bhikkhus say among each other: “ This

1 See above, chap. 3, § 7.

2 See above, chap. 3, § 8.

5 As in §1, but with a different arrangement of the five categories on which this exposition is based: unlawfully with an incomplete congregation, unlawfully with a complete congregation, lawfully with an incomplete congregation, seemingly lawfully with an incomplete congregation, seemingly lawfully with a complete congregation. In §1 these categories are arranged in their natural order ; in § 2 the second is placed at the head, then follow the third, fourth, fifth, and finally the first; in § 3 the exposition likewise begins with the third and ends with the second, &c. This arrangement is called ‘a wheel’ (4akka).

* See the note at chap. 4, § 9.

5 See Kullavagga I, 9-12.

* The same five cases and the same dakka as in §§ 1-5.

7 See the 13th Samgh4disesa Rule.

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Bhikkhu, friends, leads a life hurtful to the laity, and devoted to evil; well, let us proceed against him with the pabbaganiyakamma},” &c.*

8. ‘In case, O Bhikkhus, a Bhikkhu abuses and reviles lay people. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, abuses and reviles lay people; well, let us proceed against him with the pa¢is4raziyakamma¥’,” &c.?

g-11. ‘In case, O Bhikkhus, a Bhikkhu, having committed an offence, refuses to see that offence (committed by himself)*. And the other Bhikkhus say among each other: “This Bhikkhu, friends, has committed an offence and refuses to see that offence; well, let us pronounce expulsion against him for his refusal to see that offence®,” &c.?

And the other Bhikkhus say among each other: “This Bhikkhu, friends, has committed an offence and refuses to see that offence; well, let us pronounce expulsion against him for his refusal to see that offence®,” &c.?

12+13. ‘In case, O Bhikkhus, a Bhikkhu, against whom the Samgha has proceeded with the tagganiyakamma, behaves himself properly, lives modestly, aspires to get clear of his penance, and asks for the revocation of the tagganiyakamma sentence. And the other Bhikkhus say among each other: “This Bhikkhu, friends, against whom the Samgha has proceeded with the tagganiyakamma, in truth behaves himself properly; he lives modestly, &c.; well, let us revoke the tagganiyakamma sentence pronounced against him.” And they revoke the tagganiyakamma sentence

1 See Lullavagga I, 13-17. 2 As in §§ 1-5 or in § 6.

5 Kullavagga I, 18-24.

4 §10: A Bhikkhu, having committed an offence, refuses to atone for that offence. § 11: A Bhikkhu refuses to renounce a false doctrine.

5 § ro: For his refusal to atone for that offence. § 11: For his refusal to renounce that false doctrine.

IX, 7, 1s. | FORMAL ACTS OF THE SAMGHA. 283 pronounced against him unlawfully with an incomplete congregation. And he then goes from that district to another district. There the Bhikkhus say among each other: “The tagganiyakamma sentence, friends, pronounced against this Bhikkhu has been revoked by the Samgha unlawfully with an incomplete congregation,” &c.}

14. ‘In case, O Bhikkhus, a Bhikkhu against whom the Samgha has proceeded with the nissayakamma.... with the pabbaganiyakamma

. with the pa¢isdraziyakamma.... against whom the Samgha has pronounced expulsion for his refusal to see an offence .... for his refusal to atone for an offence... . for his refusal to renounce a false doctrine, behaves himself properly, &c.?

15. ‘In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Samgha. And the other Bhikkhus say among each other: “This Bhikkhu, friends, is indeed litigious, contentious, &c.; well, let us proceed against him with the tagganiyakamma.” And they proceed against him with the tagganiyakamma, unlawfully with an incomplete congregation. Now among the Samgha residing in that district a contention is raised whether this is an act performed unlawfully with an incomplete congregation, or an act performed unlawfully with a complete congregation, or an act performed lawfully with an incomplete

1 The analogous five cases with the akka development as in §§ 1-5. * As in § 1, 13.

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* As in § 1, 13.

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congregation, or an act performed seemingly lawfully with an incomplete congregation, or an act performed seemingly lawfully with a complete congregation, or an act not performed, badly performed, to be performed again. In this case, O Bhikkhus, the Bhikkhus who say: “It is an act performed unlawfully with an incomplete congregation” —and the Bhikkhus who say: “It is an act not performed, badly performed, to be performed again” — these Bhikkhus are right herein.

16. ‘In case, O Bhikkhus, a Bhikkhu be litigious (&c., as in § 15, down to:) and they proceed against him with the tagganiyakamma unlawfully with a complete congregation ... . lawfully with an incomplete congregation .... seemingly lawfully with an incomplete congregation... . seemingly lawfully with a complete congregation. Now among the Samgha residing in that district (&c., as in § 15).

17-20. ‘In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned,’ &c.?

End of the ninth Khandhaka, which treats of the events in Kampa.

1 The text treats here in §§ 17,18 of the nissayakamma (see § 6) and of the Samghakammas down to the expulsion for a Bhikkhu’s refusal to renounce a false doctrine (see §§ 7-11) in the same manner as the tagganiyakamma is spoken of in §§ 15,16. Then follows (§§ 19, 20) an exactly analogous exposition about the revocation of these Samghakammas, which stands in the same relation to §§ 15-18 in which §§ 12-14 stand to §§ 1-11.

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TENTH KHANDHAKA.

(SCHISMS AMONG THE SAMGHA.)

1.

1, At that time the blessed Buddha dwelt at
Kosambt in the Ghosit4rdma.

At that time a certain Bhikkhu had committed an offence which he considered as an offence, while the other Bhikkhus considered that offence as no offence. Afterwards he began to consider that offence as no offence, and the other Bhikkhus began to consider that offence as an offence.

Now those Bhikkhus said to that Bhikkhu: ‘ You have committed an offence, friend; do you see that offence ?’

(He replied): ‘There is no offence, friends, which
I should see.’

Then those Bhikkhus, bringing about unanimity (of the fraternity for their sentence) pronounced expulsion against that Bhikkhu for his refusal to see that offence.

2. Now that Bhikkhu was erudite; he had studied the Agamas; he knew the Dhamma, the Vinaya, the Matika!; he was wise, learned, intelligent, modest, conscientious, anxious for training.

And that Bhikkhu went to his companions and
friends among the Bhikkhus, and said to them:
‘This is no offence, friends; this is not an offence.

1 See Xullavagga I, 11, 1, with our note.

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I am offenceless; I am not guilty of an offence; I am unexpelled and have not been expelled; the sentence by which I have been expelled is unlawful, objectionable, and invalid. May the venerable ones be my partisans according to Dhamma and Vinaya.’

Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side.

May the venerable
ones be my partisans according to Dhamma and
Vinaya.’

Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side.

And he sent also a messenger to his companions and friends among the Bhikkhus of the whole country (with the following message): ‘This is no offence, friends; this is not an offence (&c., down to:). May the venerable ones be my partisans according to Dhamma and Vinaya.’

Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the whole country on his side.

3. Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the place where those who had expelled him, were. Having approached them, they said to the Bhikkhus who had expelled him: ‘ This is no offence, friends ; this is not an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an offence. This Bhikkhu is unexpelled ; this Bhikkhu has not been expelled. The sentence by which he has been expelled is unlawful, objectionable, and invalid.’

When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to the partisans of the expelled one: ‘ This is an offence, friends ; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he has been expelled is lawful,p. 287 unobjectionable, and valid. Do not stand, O venerable ones, on the side of this expelled Bhikkhu; do not follow him.’

But the partisans of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.

4. And a certain Bhikkhu went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: ‘A certain Bhikkhu, Lord, had committed an offence which he considered as an offence (&c., as in §§ 1-3, down to:). But the partisans, Lord, of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.’

5. Then the Blessed One (exclaimed): ‘The Bhikkhu Samgha is divided! The Bhikkhu Samgha is divided !’—and he rose from his seat and went to the place where the Bhikkhus were who had pronounced that sentence of expulsion. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the Bhikkhus who had pronounced expulsion against that Bhikkhu: ‘Do not think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu whatever be the facts of the case, saying, “ It occurs to us to do so; it occurs to us to do so.”

6. ‘In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence— if, O Bhikkhus, those Bhikkhus know with regard

‘In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence— if, O Bhikkhus, those Bhikkhus know with regardp. 7 to that Bhikkhu: “This venerable brother is erudite; he has studied the Agamas; he knows the Dhamma, the Vinaya, the Matika; he is wise, learned, intelligent, modest, conscientious, anxious for training. Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Uposatha with that Bhikkhu, but hold Uposatha without that Bhikkhu, this matter will cause among the Samgha altercations, contentions, discord, quarrels, divisions among the Samgha, disunion among the Samgha, separations among the Samgha, schisms among the Samgha,”—in that case, O Bhikkhus, let those Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against that Bhikkhu for his refusal to see his offence.

7. ‘In case, O Bhikkhus, a Bhikkhu has committed (&c., as above, down to:). “Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold PavarazA with that Bhikkhu, but hold Pavaraz4 without that Bhikkhu, and not perform official acts with that Bhikkhu, but perform official acts without that Bhikkhu, and not sit down on our seats with that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without that Bhikkhu, and not sit down in the dininghall with that Bhikkhu, but sit down in the dininghall without that Bhikkhu, and not dwell under one roof with that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform with that Bhikkhu, according to seniority, the duties of respectfully saluting each other, rising from our seats, raising the joined hands before each other, and allp. 289 proper duties, but perform without that Bhikkhu, according to seniority, the duties, &c.,—this matter will cause among the Samgha (&c., as in § 6, down to the end).’

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proper duties, but perform without that Bhikkhu, according to seniority, the duties, &c.,—this matter will cause among the Samgha (&c., as in § 6, down to the end).’

8. And the Blessed One, having spoken thus to the Bhikkhus who had pronounced that sentence of expulsion, rose from his seat, and went to the place where the partisans of the expelled Bhikkhu were. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the partisans of the expelled Bhikkhu: ‘Do not think, O Bhikkhus, if you have committed an offence, that you need not atone for that offence, (saying to yourselves): “We are without offence.” In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence—if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus: “ These venerable brethren are erudite (&c., down to:) anxious for training. It is impossible that they should, on my account, or on account of anybody else, abandon themselves to walking in longing, in malice, in delusion, in fear. Should these Bhikkhus pronounce expulsion against me for my refusal to see that offence, and should they not hold Uposatha with me, but hold Uposatha without me, and should they not hold Pavaraz4 with me, but hold Pavaéran& without me (&c., as in § 7), this matter will cause, &c., schisms among the Samgha,” —in that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions, acknowledge that offence on the authority of his brethren!’ And the

1 In the text sandhdya must be corrected into saddhaya ; see Xullavagga XI, 1, 10.

[17] U

. 290 MAHAYAGGA, X, 1,9.

Blessed One, having spoken thus to the partisans of the expelled Bhikkhu, rose from his seat and went away.

g. At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held Uposatha and performed official acts at that same place, within the boundary. On the other hand the Bhikkhus who had pronounced expulsion against him, went outside ‘the boundary and there held Uposatha, and performed official acts.

Now a certain Bhikkhu of those who had expelled that Bhikkhu, 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 that Bhikkhu said to the Blessed One: ‘Lord, those Bhikkhus who are partisans of that expelled Bhikkhu, hold Uposatha, and perform official acts, at that same place, within the boundary. On the other hand, we who have pronounced expulsion against him, have gone outside the boundary and there hold Uposatha and perform official acts.’

On the other hand, we who have pronounced expulsion against him, have gone outside the boundary and there hold Uposatha and perform official acts.’

(Buddha replied) : ‘ If those Bhikkhus, O Bhikkhu, who are partisans of that expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary, according to the rules laid down by me about #atti and anussAvané, these official acts which they perform will be lawful, unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that Bhikkhu, will hold U posatha, and perform official acts, at that same place, within the boundary (&c., down to :) and valid.

10. ‘And why is this so? These Bhikkhus belong to another communion than that to which you

X, 2,1. SCHISMS AMONG THE SAMGIHIA.

belong, and you belong to another communion than that to which they belong.

‘There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the same boundary) is considered as belonging to another communion :— either he himself makes himself belong to another communion’, or the Samgha in a complete congregation pronounces expulsion against him for his refusal to see (an offence committed by himself), or to atone (for such an offence), or to renounce (a false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is considered as belonging to another communion.

‘There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the categories mentioned) reacquires the belonging to the same communion (with his brethren within the same boundary): either he himself makes himself belong (again) to that same communion’, or the Samgha, having expelled him for his refusal to see (an offence), or to atone (for an offence), or to renounce (a false doctrine), restores him in a complete congregation. These, O Bhikkhu, are the two cases in which a Bhikkhu reacquires the belonging to the same communion.

2.

1. At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, in the dining-hall and amidst the houses, behaved v2p. 2 improperly towards each other in gesture and word, and came to blows.

1 By associating with expelled Bhikkhus.

* By giving up his connection with expelled Bhikkhus,

The people were annoyed, murmured, and became angry (saying), ‘How can these Sakyaputtiya Samazas, when altercations, contentions, and quarrels have arisen among them, &c., and come to blows ?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘How can the Bhikkhus, when altercations, &c. ?’

These Bhikkhus told the thing to the Blessed
One.

‘Is it true, O Bhikkhus, &c. ?’

‘It is true, Lord.’

The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘How can the Bhikkhus, when altercations, &c. ?’

These Bhikkhus told the thing to the Blessed
One.

‘Is it true, O Bhikkhus, &c. ?’

‘It is true, Lord.’

Having rebuked them, and delivered a religious discourse, he thus addressed the Bhikkhus: ‘When divisions have arisen among the Samgha, O Bhikkhus, and when unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought to sit down on your seats (separately, saying to yourselves): “At least we will not behave improperly towards each other in gesture or word, and will not come to blows.” When divisions have arisen among the Samgha, O Bhikkhus, and when lawful conduct and friendliness prevail among the Bhikkhus, then you may sit down (together), one by one from each side?’

2. At that time the Bhikkhus, among whom alter- — cations, contentions, and quarrels had arisen, wounded each other with sharp words in the assemblies, and were unable to settle that question.

1 Asanantarik4ya. Buddhaghosa: ‘ Ekekam 4sanam antaram katv4 nistditabbam.’

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Then a certain Bhikkhu went to the place where the Blessed One was; having approached him and respectfully saluted him, he stationed himself near him. Standing near him, that Bhikkhu said to the Blessed One: ‘Lord, the Bhikkhus among whom altercations, contentions, and quarrels have arisen, wound each other with sharp words in the assemblies, and are unable to settle that question. Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards them.’

And the Blessed One expressed his consent by remaining silent.

Then the Blessed One went to the place where those Bhikkhus were; having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One thus addressed those Bhikkhus: ‘Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrel !’

When he had spoken thus, a certain Bhikkhu, an adherer of the party who were wrong, said to the Blessed One: ‘ Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’

And for the second time the Blessed One thus addressed those Bhikkhus: ‘ Enough, O Bhikkhus, &c.’ And for the second time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, &c.’ Then the Blessed One spoke thus to those Bhikkhus :

3. ‘In former times, O Bhikkhus, there lived at

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‘In former times, O Bhikkhus, there lived at

p. 4

Benares a king of K4si, Brahmadatta by name, wealthy, rich in treasures, rich in revenues, rich in troops and vehicles, the lord over a great realm, with full treasuries and storehouses. And there was also a king of Kosala, Dightti by name, not wealthy, poor in treasures, poor in revenues, poor in troops and vehicles, the lord over a small realm, with empty treasuries and storehouses.

‘And king Brahmadatta, O Bhikkhus, of K4si, having set the four hosts of his army in array, went out to war with king Dighiti of Kosala.

‘And king Dighiti of Kosala heard, O Bhikkhus : “King Brahmadatta of K4si, having set the four hosts of his army in array, has gone out to war with me.” Then king Dighiti of Kosala thought, O Bhikkhus: “King Brahmadatta of Kasi is wealthy, rich in treasures, &c.; and I am not wealthy, poor in treasures, &c. I am not able to stand against even one attack of king Brahmadatta of Kasi. What if I were to flee from the town beforehand.”

‘And king Dighiti of Kosala, O Bhikkhus, took his queen-consort with him and fled from the town beforehand.

‘Then king Brahmadatta of K4si, O Bhikkhus, conquered the troops and vehicles, the realm, the treasuries and storehouses of king Dighiti of Kosala, and took possession of them.

‘And king Dtghiti of Kosala,O Bhikkhus, together with his consort, went forth to Benares. Wandering from place to place he came to Benares, and there at Benares, O Bhikkhus, king Dightti of Kosala dwelt, together with his consort, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic.

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4. ‘And ere long, O Bhikkhus, the queen-consort of king Dighiti of Kosala became pregnant. And there came upon her the longing of pregnant women; and she desired, at sunrise, to see an army, with its four hosts set in array, clad in armour, standing on auspicious ground, and to drink the water in which the swords were washed.

‘And the queen-consort, O Bhikkhus, of king Dtghiti of Kosala said to king Dighiti of Kosala: “I am pregnant, Lord, and the longing of pregnancy has come upon me; and I desire, at sunrise, &c.”

‘(The king replied): “Whence shall come, O queen, to people in distress like us, an army with four hosts set in array, clad in armour, standing on auspicious ground, and the water in which the swords are washed ?”

‘(The queen said): “If I do not obtain it, Lord,
I shall die.”

5. ‘Now at that time, O Bhikkhus, the Brahmaza who was domestic chaplain to king Brahmadatta of Kasi, was a friend of king Dightti of Kosala. And king Dtghtti of Kosala, O Bhikkhus, went to the place where that Brahmama, the domestic chaplain to king Brahmadatta of K4si, was; having approached him he said to that Brahmaza, the domestic chaplain to king Brahmadatta of Kasi: “Your ladyfriend, my beloved, is pregnant, and the longing of pregnant women has come upon her; and she desires (&c., as above).”

‘(The Brahmaza replied): “Well, O king, let us see the queen also.”

‘Then, O Bhikkhus, the queen-consort of king Dighiti of Kosala went to the place where that Brahmaza, the domestic chaplain to king Brahp. 6madatta of K4si, was. And, O Bhikkhus, that Braéhmaza, the domestic chaplain to king Brahmadatta of K4si, saw the queen-consort of king Dighiti of Kosala coming from afar. On seeing her he rose from his seat, adjusted his upper robe so as to cover one shoulder, raised his joined hands to the queen-consort of king Dighiti of Kosala, and three times uttered this exclamation: “Verily a Kosala king dwells in thy womb! Verily a Kosala king dwells in thy womb!” (And further he said) : “Do not despond, O queen, you will obtain the sight at sunrise of an army with its four hosts set in array, clad in armour, standing on auspicious ground, and you will obtain the drinking of the water in which the swords are washed.”

6. ‘And, O Bhikkhus, that Brahmaza, the domestic chaplain to king Brahmadatta of K4si, went to the place where king Brahmadatta of K4si was. Having approached him, he said to king Brahmadatta of Kasi: “Lord, the signs that appear are such, that to-morrow at sunrise an army with four hosts, set in array, clad in armour, must station itself on auspicious ground, and the swords must be washed.”

‘Then, O Bhikkhus, king Brahmadatta of KaAsi gave order to his attendants: “Do, my friends, what the Brahmaza, my domestic chaplain, tells you.”

‘Thus, O Bhikkhus, the queen-consort of king Dighiti of Kosala obtained the sight at sunrise, &c., and the drinking of the water in which the swords were washed.

‘And, O Bhikkhus, the queen-consort of king Dightti of Kosala, when the child in her womb had reached maturity, gave birth toa boy. They calledp. 297 him Digh4vu (“ Longeval”). And ere long, O Bhikkhus, young Dighavu came to the years of discretion.

7. ‘And king Dightti of Kosala, O Bhikkhus, thought: “This king Brahmadatta of K4si has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. Should he find us out here, he will have us all three killed. What if I were to cause young Dighdvu to dwell outside the town.”

‘Then king Dighiti of Kosala, O Bhikkhus, caused young Dighdvu to dwell outside the town. And young Dighavu, O Bhikkhus, dwelling outside the town, ere long learnt all arts.

What if I were to cause young Dighdvu to dwell outside the town.”

‘Then king Dighiti of Kosala, O Bhikkhus, caused young Dighdvu to dwell outside the town. And young Dighavu, O Bhikkhus, dwelling outside the town, ere long learnt all arts.

8. ‘At that time, O Bhikkhus, the barber of king Dighiti of Kosala dwelt at the court of king Brahmadatta of K4si. Now, O Bhikkhus, this barber of king Dightti of Kosala saw king Dighiti of Kosala dwelling, together with his consort, at Benares, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic. When he had seen him, he went to the place where king Brahmadatta of Kasi was, and having approached him, he said to king Brahmadatta of K4si: “King Ditghiti of Kosala, Your Majesty, dwells, together with his consort, at Benares, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic.”

g. ‘Then, O Bhikkhus, king Brahmadatta of K4si gave order to his attendants: “ Well, my friends, bring king Dighiti of Kosala and his consort before me.”

‘And those people, O Bhikkhus, accepted this order of king Brahmadatta of KAsi (by saying),

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“Yes, Your Majesty,” and brought king Dightti of
Kosala and his consort before him.

‘Then, O Bhikkhus, king Brahmadatta of K4si gave order to his attendants: “Well, my friends, bind king Dighiti of Kosala and his consort firmly with strong ropes, tie their arms to their backs, have them close shaven, lead them around with loud beatings of drums from road to road and from cross-way to cross-way, then lead them out of the town by the southern gate, hew them in four pieces to the south of the town, and throw the pieces away to the four quarters.”

‘And those people, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “Yes, Your Majesty,” bound king Dighiti of Kosala and his consort firmly with strong ropes, tied their arms to their backs, had them close shaven, and led them around with loud beatings of drums from road to road and from cross-way to cross-way.

to. ‘ Now, O Bhikkhus, young DighAvu thought : “For a long time I have not seen my father and mother. What if I were to go and see my father and mother.” And young Dighdvu, O Bhikkhus, entered Benares, and saw his father and mother, bound firmly with strong ropes, their arms tied to their backs, close shaven, and being led around with loud beating of drums from road to road and from cross-way to cross-way. When he saw that, he went up to his father and mother.

‘And king Dightti of Kosala, O Bhikkhus, saw young Dighavu coming from afar; seeing young Dighavu he said to him: “ Do not look long, my dear Digh4vu, and do not look short!. For not by

} This enigmatic phrase will be found explained below, § 19.

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hatred, my dear Digh4vu, is hatred appeased; by not-hatred, my dear Dighdvu, hatred is appeased.”

For not by

} This enigmatic phrase will be found explained below, § 19.

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hatred, my dear Digh4vu, is hatred appeased; by not-hatred, my dear Dighdvu, hatred is appeased.”

1. ‘When he had spoken thus, O Bhikkhus, the people said to king Dightti of Kosala: “ This king Dighiti of Kosala is mad and raves. What has this Digh4vu to do with him? Who is he to whom he says : ‘Do not look long, &c. ?’” (Dighiti replied): “T am not mad, my friends, nor do I rave. He who is clever will understand it.”

‘And for the second time, &c. And for the third time, O Bhikkhus, king Dighiti of Kosala said to young Dighdvu, &c. And for the third time said the people (&c., down to:) “ He who is clever will understand it.”

‘Then those people, O Bhikkhus, having led king Dighiti of Kosala and his consort around from road to road and from cross-way to cross-way, led them out of the town by the southern gate, hewed them in four pieces to the south of the town, threw the pieces away to the four quarters, stationed there a troop of soldiers, and went away.

12. ‘Then young Dighavu, O Bhikkhus, went to Benares, got strong drink there, and made those soldiers drink it. When they were drunk and had fallen down, he gathered the pieces (of the two bodies), made a funeral pile, put his father’s and his mother’s bodies on that pile, set it on fire, and raising his clasped hands he three times circumambulated the funeral pile. °

‘Now at that time, O Bhikkhus, king Brahmadatta of K4si had gone up on to the terrace of his splendid palace. And king Brahmadatta of KAsi, O Bhikkhus, saw young Dtgh4vu, who, raising his clasped hands, three times circumambulated thep. 13 funeral pile. When he saw that, he thought: “Doubtless this man is a relation or kinsman of king Dighiti of Kosala. Alas for my misfortune, that nobody will tell me (what this means)!”

13. ‘And young Dtghavu, O Bhikkhus, went to the forest. There he cried and wept to his heart's content. Then he wiped his tears, entered the town of Benares, went to the elephant stables near the royal palace, and said to the elephant trainer: “I wish to learn your art, master.”

‘“ Well, my good young man, learn it.”

‘And young Dighavu, O Bhikkhus, arose in the night, at dawn’s time, and sung in the elephant stables in a beautiful voice, and played upon the lute. And king Brahmadatta of Kasi, O Bhikkhus, having risen in the night, at dawn, heard that singing in a beautiful voice and that playing upon the lute in the elephant stables. On hearing that he asked his attendants: “Who is it, my friends, who has risen in the night, at dawn’s time, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute ?”

14. ‘(The attendants replied): “A young pupil, Your Majesty, of such and such an elephant trainer, has risen in the night, at dawn, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute.”

‘(The attendants replied): “A young pupil, Your Majesty, of such and such an elephant trainer, has risen in the night, at dawn, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute.”

‘(The king said): “Well, my friends, bring that young man to me.”

‘Those people accepted, O Bhikkhus, that order
of king Brahmadatta of K4si (by saying), “ Yes,
Your Majesty,” and brought young Dighavu to him.

‘“Ts it you, my good young man, who has risen in the night, &c. ?”

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‘“ Yes, Your Majesty.”

‘“ Well, my good young man, sing and play upon the lute (also before me).”

‘Young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “ Yes, Your Majesty,” and in order to win (the king’s) favour he sung in a beautiful voice and played upon the lute.

‘ And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “Be my attendant, my good young man.”

‘Young Digh4vu, O Bhikkhus, accepted this order of king Brahmadatta of KAsi (by saying), “ Yes, Your Majesty.” And young Digh4vu, O Bhikkhus, became (a servant) of king Brahmadatta of KAsi, rising before him, lying down after him, willingly obeying all his commands, agreeable in his conduct, pleasing in his words. And ere long, O Bhikkhus, king Brahmadatta of Kasi gave to young Dighavu an intimate position of trust.

15. ‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “Well, my young friend, put the horses to the chariot; we will go a-hunting.” And young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “Yes, Your Majesty,” put the horses to the chariot, and said to king Brahmadatta of K4si: “The horses have been put to your chariot, Your Majesty; you may do now as you think fit.”

‘And king Brahmadatta of K4si, O Bhikkhus, ascended the chariot, and young Digh4vu drove the chariot: and he drove the chariot in such a way that the hosts (of the royal retinue) went one way, and the chariot went another way.

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‘And after a long drive, O Bhikkhus, king Brahmadatta of K4si said to young Dighavu: “ Well, my young friend, stop now the chariot. I am tired; I would lie down.”

‘Young Dtghévu, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “Yes, Your Majesty,” stopped the chariot, and sat down on the ground cross-legged. And king Brahmadatta of K4si, O Bhikkhus, lay down, laying his head in the lap of young Dighavu; and as he was tired, he fell asleep in a moment.

And king Brahmadatta of K4si, O Bhikkhus, lay down, laying his head in the lap of young Dighavu; and as he was tired, he fell asleep in a moment.

16. ‘And young Dighavu thought, O Bhikkhus : “This king Brahmadatta of K4si has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And he has killed my father and mother. Now the time has come to me to satisfy my hatred,”’—(thinking thus) he unsheathed his sword, Then, O Bhikkhus, young Dighavu thought: “My father said to me in the hour of his death: ‘Do not look long, my dear Dtghavu, and do not look short. For not by hatred, my dear Digh4vu, is hatred appeased ; by not-hatred, my dear Digh4vu, hatred is appeased.’ It would not become me to transgress my father’s word,’— (thinking thus) he put up his sword.

‘And for the second time . . . . and for the third time young Dighdvu thought, O Bhikkhus: “ This king Brahmadatta of K4si has done much harm to us” (&c., down to :)—(thinking thus) he put up his sword.

‘At that moment, O Bhikkhus, king Brahmadatta of Kasi, frightened, terrified, full of anguish, and alarmed, suddenly arose.

‘And young Dighavu, O Bhikkhus, said to king

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Brahmadatta of Kasi: ‘“‘Why do you arise so suddenly, O king, frightened, terrified, full of anguish, and alarmed ?”

‘(The king replied) : “I dreamt, my young friend, that young Dighavu, the son of king Dighiti of Kosala, came upon me with his sword; therefore have I arisen so suddenly, frightened, terrified, full of anguish, and alarmed.”

17. ‘Then, O Bhikkhus, young Digh4vu, stroking with his left hand the head of king Brahmadatta of K4si, and with his right hand unsheathing his sword, said to king Brahmadatta of K4si: “I am that young Dighavu, O king, the son of king Dighiti of Kosala. You have done much harm to us. By you we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And you have killed my father and mother. Now the time has come to me to satisfy my hatred.”

‘Then, O Bhikkhus, king Brahmadatta of KAsi fell down before young Dtgh4vu, inclining his head to his feet, and said to young Dighavu: “Grant me my life, my dear Digh4vu! Grant me my life, my dear Dighavu!”

‘“ How can I grant you your life, O king? It is you, O king, who should grant me my life!”

‘“ Well, my dear Dighavu, then grant me my life, and I will grant you your life.”

‘Thus, O Bhikkhus, king Brahmadatta of KAsi and young Digh4vu granted each other their lives and took each other’s hands and swore an oath not to do any harm to each other.

‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “Well, my dear Digh4vu, put now the horses to the chariot ; we will go,”

p. 18

‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “Well, my dear Digh4vu, put now the horses to the chariot ; we will go,”

p. 18

‘And young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “Yes, Your Majesty,” put the horses to the chariot, and said to.king Brahmadatta of K4si: “ The horses have been put to your chariot, Your Majesty; you may do now as you think fit.”

‘And king Brahmadatta of Kasi, O Bhikkhus, ascended the chariot, and young Dighavu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue).

18, ‘And king Brahmadatta of K4si,O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: “If you should see, my good Sirs, young Digh4vu, the son of king Dightti of Kosala, what would you do to him ?”

‘Some (of the ministers) replied: “We would cut off his hands, Your Majesty ;” (others said): “We would cut off his feet”—“ We would cut off his hands and feet”—‘“ We would cut off his ears ”— “ We would cut off his nose ” —‘‘ We would cut off his ears and his nose ”—‘ We would cut off his head.”

‘“This is young Dighavu, Sirs, the son of king Dighiti of Kosala. It is not permitted to do anything to him; he has granted me my life, and I have granted him his life.”

19. ‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “ Why did your father say to you in the hour of his death: ‘Do not look long, &c.’—what did your father mean by that ?”

‘“What my father said, O king, in the hour of his death: ‘Not long’—(means): ‘Let not your hatred last long ;’ this did my father mean when he said in the hour of his death: ‘Not long.’ Andp. 305 what my father said, O king, in the hour of his death : ‘Not short’—({means): ‘ Do not be hasty to fall out with your friends ;’ this did my father mean when he said in the hour of his death: ‘Not short.’ And what my father said, O king, in the hour of his death: ‘For not by hatred, my dear Dtghavu, is hatred appeased; by not-hatred, my dear Digh4vu, is hatred appeased ’—(means this) : ‘ You have killed my father and mother, O king. If 1 should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.’ This did my father mean when he said in the hour of his death: ‘ For not by hatred, &c.””

20. ‘Then king Brahmadatta of K4si, O Bhikkhus, thought : “ O wonderful! O marvellous! How clever is this young Digh4vu, that he understands in its full extent the meaning of what his father spoke so concisely,’"—and he gave him back his father’s troops and vehicles, his realm, his treasuries and _ storehouses, and he gave him his daughter.

O marvellous! How clever is this young Digh4vu, that he understands in its full extent the meaning of what his father spoke so concisely,’"—and he gave him back his father’s troops and vehicles, his realm, his treasuries and _ storehouses, and he gave him his daughter.

‘Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so welltaught a doctrine and a discipline, are seen to be forbearing and mild.’ And for the third time! the Blessed One thus

1 See § a.
[r7] x

p. 3

addressed those Bhikkhus: ‘Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels !’

And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’ And the Blessed One thought : ‘Truly these fools are infatuate; it is no easy task to administer instruction to them,—and he rose from his seat and went away.

End of the first Bhazavdra, which contains the story of Dighavu.

3.

And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his Aivara, and entered the town of Kosambi for alms. Having collected alms in Kosambi, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his Aivara, and standing in the midst of the assembly he pronounced the following stanzas :

‘Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Samgha, nor do they ever value another person higher (than themselves).

p. 307

‘ Bewildered! are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see.

‘“ He? has reviled me, he has beaten me, he has oppressed me, he has robbed me,’—in those who nurse such thoughts, hatred will never be appeased.

‘“ He has reviled me, he has beaten me, he has oppressed me, he has robbed me,’—in those who do not nurse such thoughts, hatred is appeased.

‘For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law.

‘The others* do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased.

‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ?

‘If* a man find a wise friend, a companion who

‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ?

‘If* a man find a wise friend, a companion who xX 2p. 1 lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful’.

1 Parimu/sh4. Buddhaghosa: ‘Parimu//ia ’ti mu//Aassatino.’ Mu//Aassati cannot be connected with mfi/Aa, as Childers supposes, but it is evidently mushitasmr:ti (KathAsarits. 56, 289 ; compare satisammosa, Mil. Paitha, p. 266). Thus it appears that parimu/tha must be derived also from the root mush.

3 These verses are inserted in the Dhammapada, vv. 3-6.

* That is to say, those who do not follow the Buddha’s teaching. On this meaning of pare compare parappavadé at Mah4-parinibbana Sutta V, 62. Professor Max Miller, who in the first edition of his translation of the Dhammapada (Buddhaghosa’s Parables, p. lvi) has ‘Some do not know that we must all come to an end here,’ in the revised edition (Sacred Books of the East, vol. x) renders the phrase,‘The world does not know that we must all come to an end here.’

* The following three verses have also been inserted in the Dhammapada, wv. 328-330. The two first recur in the Khaggavisdna-sutta of the Sutta Nipata, vv. 11, 12.

‘If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind %, like an elephant in the elephant forest *. .

‘It is better to walk alone; with a fool there is no companionship. Let a man walk alone; let him do no evil, free from cares, like an elephant in the elephant forest *.’

4,

1. And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to Balakalozak4ra-g4ma (or, to Balaka, the salt-maker’s village).

At that time the venerable Bhagu dwelt at Balakalovakara-gama. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and

* On the juxtaposition of happiness with mindfulness, see the constantly repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the end). It would perhaps be better to read satim4 in the text, as Fausbdll has done, metri caus4.

® That is, who abdicates, and devotes himself in the forest toa hermit’s life. This is given as the crucial instance of a happy life in the Gataka Story, No. 10.

* Professor Fausbéll reads in both verses m4ftangarafifwo instead of mAtangarafne.

p. 309

® That is, who abdicates, and devotes himself in the forest toa hermit’s life. This is given as the crucial instance of a happy life in the Gataka Story, No. 10.

* Professor Fausbéll reads in both verses m4ftangarafifwo instead of mAtangarafne.

p. 309

when he was seated, the Blessed One washed his feet. And also the venerable Bhagu, having respectfully saluted the .Blessed One, sat down near him. When he was sitting near him, the Blessed One said to the venerable Bhagu: ‘Is it all well with you, O Bhikkhu? Do you find your living? Do you get food without too much trouble ?’

‘It is all well with me, Lord; I find my living,
Lord; I get food, Lord, without too much trouble.’

And the Blessed One, having taught, incited, animated, and gladdened the venerable Bhagu by religious discourse, rose from his seat and went forth to the Eastern Bamba Park (PAétna-vamesa-daya).

2. At that time the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila dwelt at Paétna-vamsa-d4ya. And the park-keeper saw the Blessed One coming from afar; seeing him he said to the Blessed One: ‘Do not enter this park, O Samana; here dwell three noble youths accustomed to comfort and ease; you must not annoy them.’ And the venerable Anuruddha heard what the parkkeeper was saying to the Blessed One; hearing that he said to the park-keeper: ‘Do not keep off the Blessed One, my good park-keeper; our teacher, the Blessed One, has arrived.’ And the venerable Anuruddha went to the place where the venerable Nandiya and the venerable Kimbila were; having approached them, he said to the venerable Nandiya and to the venerable Kimbila: ‘Come here, my venerable friends! Come here, my venerable friends ! Our teacher, the Blessed One, has arrived.’

3. And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went forth to meet the Blessed One; one took the bowl and thep. 310 robe of the Blessed One, the other one prepared a seat, the third one brought water for the washing of his feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. And also those venerable persons, having respectfully saluted the Blessed One, sat down near him. When the venerable Anuruddha was sitting near him, the Blessed One said to him: ‘Ts it all well with you, O Anuruddhas!? Do you find your living? Do you get food without too much trouble ?’

‘It is all well with us, Lord; we find our living,
Lord.; we get food, Lord, without too much trouble.’

‘And do you live, O Anuruddhas, in unity and concord, without quarrels, like milk and water (mixed together)?, and looking at each other with friendly eyes ?’

‘Certainly, Lord, do we live in unity and concord (&c., down to:) and looking at each other with friendly eyes.’

‘And in what way, O Anuruddhas, do you live in unity and concord, &c. ?’

?’

4. ‘I think, Lord: “It is all gain to me indeed, it is high bliss for me indeed, that I live in the companionship of brethren like these.” Thus, Lord, do I exercise towards these venerable brethren friendliness in my actions, both openly and in secret; I

1 We have here the’ plural Anuruddh&, meaning Anuruddha and his friends. So in Xullavagga I, 13, 6 Sariputté means S4riputta and Moggallana.

* Khfrodakibhfit@ can scarcely contain an allusion to the Milk Ocean (see Childers, s.v. khirodaka). Milk and water is frequently chosen by the Indian poets as a type of the most perfect union.

p. 311

exercise (towards them) friendliness in my words, and friendliness in my thoughts, both openly and in secret. snd I think thus, Lord: “ What if I were to give up my own will and to live only according to the will of these venerable brethren.” Thus, Lord, I give up my own will and live only according to the will of these venerable brethren. Our bodies, Lord, are different, but our minds, I think, have become one?.’

And also the venerable Nandiya....and also
the venerable Kimbila .... said to the Blessed
One: ‘I think also, Lord: “It is all gain to me”
(&c., down to :) have become one,

‘In this way, Lord, do we live in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes.’

5. ‘And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness ?’

‘Certainly, Lord, do we live in earnestness, zeal, and resolvedness.’

‘And in what way, O Anuruddhas, do you live in earnestness, zeal, and resolvedness ?’

‘He? who first of us comes back, Lord, from the village, from his alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and a towel, cleans the slop-basin, and gets it ready, and puts there (water to) drink and food. He who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the others) and if he desires to do so; and if he does

' Compare the last poem in the Sutta Nip4ta, and especially
Vv. 1143.
3 Compare IV, 1.

p. 6

not desire (to eat), he throws it away at a place free from grass, or pours it away into water in which no living things are; takes away the seat, puts away the water for washing the feet, the foot-stool, and the towel, cleans the slop-basin and puts it away, puts the water and the food away, and sweeps the dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, he calls some one else, and thus we put it (into its place) with our united effort, but we do not utter a word, Lord, on that account. And every five days, Lord, we spend a whole night, sitting together, in religious discourse. In this way, Lord, do we live in earnestness, zeal, and resolvedness.’

And every five days, Lord, we spend a whole night, sitting together, in religious discourse. In this way, Lord, do we live in earnestness, zeal, and resolvedness.’

6. And the Blessed One, having taught, incited, animated, and gladdened the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila by religious discourse, rose from his seat, and went forth to P4rileyyaka. Wandering from place to place he came to Parileyyaka. There the Blessed One dwelt at Parileyyaka, in the Rakkhita grove, at the foot of the Bhaddas4la tree. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘ Formerly I did not live at ease, being troubled by those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha. But now, being alone and without a companion, I live pleasantly and at ease, remote from those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Samgha.’ And therep. 313 dwelt also a noble elephant, who was surrounded by a crowd of elephants, she-elephants, elephant-calves, and young elephants; the grass blades he ate had their tips broken; the branches he broke down (the other elephants) ate; the water he drank was turbid ; and when he waded into the river and plunged down, the she-elephants came and rubbed up their bodies against him. Now that noble elephant thought: ‘I am surrounded by a crowd of elephants (&c., down to:) and rub up their bodies against me. What if I were to live alone, far away from those crowds.’

7. And that noble elephant left the herd behind, and went to Parileyyaka, to the Rakkhita grove, to the foot of the Bhaddasdla tree, to the place where the Blessed One was. Having approached him, he administered with his trunk to the Blessed One (water to) drink and food, and removed the grass from that place. And that noble elephant thought : ‘Formerly I did not live at ease, surrounded by that crowd of elephants (&c., down to:) and rubbed up their bodies against me. But now, being alone and without a companion, I live pleasantly and at ease, remote from those elephants, she-elephants, elephant-calves, and young elephants.’

Then the Blessed One, both regarding his own retirement, and understanding by the power of his mind the thoughts which had arisen in the mind of that noble elephant, on this occasion pronounced this solemn utterance :

‘Thus the noble one and the noble, the elephant tusked with tusks like cart poles! (and the noble

1 TsAdanta; see Béhtlingk-Roth, sub voce fshé.

p. 1

One among men)—the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.’

5.