Vinaya Texts, Part III: The Kullavagga IV–XII — SBE Vol. 20 (1885)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·270 passages
The text · part 11 of 14
‘Then he who is entrusted with the recitation of the Patimokkha is to ask: “Is there any Bhikkhu who has been appointed to hold the Exhortation of the Bhikkhunis ?” .
‘If a Bhikkhu has been appointed thereto, the reciter of the Patimokkha is to say: “Such and such a Bhikkhu has been appointed to hold Exhortation to the Bhikkhunts. Let the Bhikkhunisamgha come to him accordingly.”
‘If no Bhikkhu has been appointed thereto, the reciter of the Patimokkha is to say: ‘“ Which of the venerable ones is able to hold Exhortation top. 339 the Bhikkhunis?” If any one is able to do so, and is possessed of the eight qualifications’, he is to appoint him thereto, and is to say: “Such and such a Bhikkhu is appointed to hold Exhortation to the Bhikkhunts, Let the Bhikkhunt-samgha come to him.”
‘If no one is able to do so, the reciter of the Patimokkha is to say: “There is no Bhikkhu appointed to hold Exhortation to the Bhikkhunts. May the Bhikkhunt-samgha obtain its desire in peace ?,”’
5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation. They told this matter to the Blessed One.
‘The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept it, shall be guilty of a dukkaZa’
Now at that time a certain Bhikkh: was stupid. To him the Bhikkhunts went, and said: ‘ Sir, please to accept the (duty of holding) Exhortation.’
‘I, sister, am stupid. How can I accept the Exhortation ?’
‘You should take it, Sir; for thus has it been laid down by the Blessed One: “ Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunts.”’
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.’
[The same repeated of a sick Bhikkhu, and a
' These are given at length in the Sutta Vibhanga, PAtittiya XXI, 2, 1.
2 Paisddikena sampAdetu, on which Buddhaghosa has no note. Perhaps ‘by means of faith’ would be a better rendering.
Z2
p. 1
Bhikkhu on a journey. The same case put of a Bhikkhu living in the jungle. The decision is,]
‘I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation, and to appoint a time and place for the meeting', saying: “ There will I perform it.”’
Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They told this * matter to the Blessed One.
‘The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall be guilty of a dukka‘Za.’
Now at that time Bhikkhunis did not attend at the place appointed. They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to omit attending at the place appointed. Whosoever does so, shall be guilty of a dukkaZa.’ .
10.
1. Now at that time Bhikkhunts wore long girdles, and out of them they arranged fringes *. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’
Whosoever does so, shall be guilty of a dukkaZa.’ .
10.
1. Now at that time Bhikkhunts wore long girdles, and out of them they arranged fringes *. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’
? On samketam, see our note above on Mahavagga VIII, 23, 3.
* Pasuke namentiti gihidarikayo viya ghanapaé/akena k4yabandhanena pdsuke namanatth4ya bandhanti, says Buddhaghosa. P4asuka is probably equal to the Sanskrit parsvaka, and means a fringe arranged round the body, as shown in Plate LI of Cunningham’s ‘Bharhut Tope,’ being so called from the rib-like arrangement of the strings or cloth or other substance of which it was made. On corresponding girdles worn by men and forbidden to Bhikkhus, see Xullavagga V, 29, 2.
p. 341
‘A Bhikkhunt is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukka¢a. I allow a Bhikkhunt, O Bhikkhus, a girdle that will go once round the body', and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukka¢a.’
Now at that time Bhikkhunts arranged fringes in cloth of bambf fibre?, or in leather, or in white cotton cloth*, or in plaited cotton cloth‘, or in fringed cotton cloth ®, or in white or in plaited or in fringed Zola cloth’, or in plaits or fringes made of thread. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukkaéa,’
2. Now at that time Bhikkhunts had their backs scrubbed with the steak-bone of an ox, or slapped with the jaw-bone of an ox; and had their fore-arms’,
1 Ekapariyakatan ti ekavdram parikkhipanakam, says the Samanta Pasadik4.
7 Hattham ko//Apentiti aggam baham ko/Apetva morapattadthi Aittakam karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks figured on Plate LII of Cunningham’s ‘ Bharhut Tope,’ referred to in the note on the next section, is a representation of a peacock’s feathers. On a/fhilla, see Buddhaghosa’s note at p. 327 of the text. Compare the prohibition of the use by Bhikkhus of back-scratchers and other like things (Aullavagga V, 1, 1) connected with shampooing or luxurious bathing.
p. 3
and the backs of their hands’, and their calves 2, and the upper part of their feet °, and their thighs, and their faces, and their gums, so slapped. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’
They told this matter to the Blessed One.
The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’
They told this matter to the Blessed One.
‘A Bhikkhuni is not, O Bhikkhus, to [do any of these things]. Whosoever does so, shall be guilty of a dukkaéa’
3. Now at that time the K4abbaggiya Bhikkhunts [&c., down to]
‘4 A Bhikkhunit is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face‘, nor to put chunam on to her face, nor to smear red arsenic on to her face, nor to paint her body, nor to paint her face, nor to paint her body and face. Whosoever does so, shall be guilty of a dukka#éa.’
4. [Similar paragraph concluding,]
‘A Bhikkhunt is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes®, or on her cheeks’, nor to peep out of window’, nor to stand in the
1 Hattha-kokkhan ti pishi-hattham.
3 Padan ti gangham.
5 Pada-kokkhan ti pi/thi-pidam.
‘ This paragraph has already occurred above, V, 2, 5 of the Bhikkhus,
5 These two injunctions are found also in the goth and grst Bhikkhunf Pafittiyas.
7 Visesakam karontiti ganda-padese vititra-san/hinam visesakam karonti (B.). A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham’s ‘ Bharhut Tope.’
light (of a half-opened door)!, nor to have dances performed, nor to keep courtesans, nor to keep.a tavern, nor to keep a slaughter-house, nor to open a shop, nor to practise usury, nor to supply men slaves or women slaves, or men servants or maid servants, or animals, nor to carry on the business of florist and seedsman %, nor to carry the razor case 3,’
[Similar paragraph concluding,]
‘A Bhikkhunt is not, O Bhikkhus, to wear robes that are all of a blue, light yellow, crimson, black, brownish-yellow, or dark yellow colour : nor to wear robes with skirts to them which are not made of torn pieces of cloth, or are long, or have flowers worked on them, or cobras’ hoods; nor to wear jackets, nor dresses made of the fibre of the Tirttaka plant‘. Whosoever does so, shall be guilty of a dukka/a.’
11.
1. Nowat that time a certain Bhikkhuni, when on her death-bed, said: ‘After I am gone, let my set of necessaries® belong to the Samgha.’ Then the
2 Haritaka-pannikam pakimantiti haritakaw & eva pannitt ka pakinanti, pakiznakapanam pasdrentili vuttam hoti (B.). Compare pannika-up4sako in the Gataka I, 411=II, 180.
5 Namatakam dh4reti. See V, 27, 3, and our note above on V, 11,1. The expression evidently means here ‘to be a barber.’
‘ This paragraph has already occurred above, in respect to the Bhikkhus (Mah4vagga VIII, 29), where see our notes on the various items.
5 Parikkh4ro; that is, the eight things over which a member
See V, 27, 3, and our note above on V, 11,1. The expression evidently means here ‘to be a barber.’
‘ This paragraph has already occurred above, in respect to the Bhikkhus (Mah4vagga VIII, 29), where see our notes on the various items.
5 Parikkh4ro; that is, the eight things over which a member
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Bhikkhus and the Bhikkhunts disputed as to it, saying: ‘It belongs to us; it belongs to us.’
They told this matter to the Blessed One.
‘If, O Bhikkhus, a Bhikkhunt, or a novice under training to become one (a Sikkham4n4), when on her death-bed, should say: “After I am gone, let my set of necessaries belong to the Samgha,” then it is the Bhikkhunt-samgha it belongs to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a novice under training to become one (a SAma*era), when on his deathbed, should say: “ After I am gone, let my set of necessaries become the property of the Samgha,” then it is the Bhikkhu-samgha it belongs to; the Bhikkhunt-samgha is not the owner thereof,’
12,
1. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas*, had entered the Order of the Bhikkhunts. She, seeing a weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indignant, and complained, saying: ‘How can a Bhikkhunt assault a Bhikkhu ?’
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to assault a of the Buddhist Order was allowed proprietary rights—the three robes, the alms-bowl, razor, needle, girdle, and water-strainer.
1 By the rule laid down in the Mahavagga VIII, 27, the set of robes and the bowl are to be assigned by the Samgha to those that waited on the sick—at least in the case of Bhikkhus,—and the analogy would doubtless hold good of the Bhikkhunts also.
3 Well known as wrestlers,
p. 345
Bhikkhu. Whosoever does so, shall be guilty of a dukkaéa. I prescribe that a Bhikkhunf, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still at a distance, and make room for him.’
13.
1. Now at that time a certain woman, while her husband was on a journey, became with child by a paramour. She had a premature delivery, and asked a Bhikkhuni, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunt put it into her bowl, and, covering it over with her upper robe, went away.
Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a vow not to partake of the first food given to him until he had already given of it either to a Bhikkhu or to a Bhikkhunt. On seeing the Bhikkhunt, that Bhikkhu said: ‘Come, sister! take some food.’
‘No thank you, Sir.’
[And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said,]
On seeing the Bhikkhunt, that Bhikkhu said: ‘Come, sister! take some food.’
‘No thank you, Sir.’
[And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said,]
‘Sister! I have made a vow not to partake myself of the first food given to me until I have already given of it either to a Bhikkhu or to a Bhikkhunt. Come, sister! take the food.’
Then that Bhikkhuni, being so pressed by the Bhikkhu, pulled out her bowl, and showed him what was inside of it. And the Bhikkhu was indignant, and annoyed, and remonstrated, saying: ‘How can you do such a thing?’ And he told the Bhikkhus, and they were indignant, &c., and told the Blessed One.
p. 346
‘A Bhikkhunt is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever does so, shall be guilty of a dukkaZa. I allow a Bhikkhunt, O Bhikkhus, on seeing a Bhikkhu, to pull out her bowl, and show it to him.’
The following short section will scarcely bear translating into modern English.
15.
1. Now at that time the péople gave food to the Bhikkhus, and the Bhikkhus gave to the Bhikkhunts. The people murmured, were indignant, and complained, saying : ‘ How can their reverences give away to others what was given for them to have—as if we did not know how to give gifts ?’
They told this matter to the Blessed One.
‘A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them themselves to have. Whosoever does so, shall be guilty of a dukka#a.’
Now at that time the Bhikkhus had come into the possession of some (meat for) food. They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to give it to the Samgha.’
Too much came into their possession.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to give away that which was given to special individuals (and to keep that which had come into the possession of the Samgha as a whole?),’
1 Puggalikam d4tum. On this phrase compare the similar one below at X, 24. Buddhaghosa has no note either here or there.
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Now at that time food, which had been stored up for the Bhikkhus, had come into their possession.
They told this matter to the Blessed One.
‘I allow food that has been stored up to be enjoyed by the Bhikkhunts after they have had it given over to them by the Bhikkhus.’
2. [The same repeated, reading Bhikkhunt for Bhikkhu, and vice versé.]
‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’
2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’
2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood.
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or chair. Whosoever does so, shall be guilty of adukka#a. I allow the use, O Bhikkhus, of an indoor’s robe 2.’
The indoor’s robe got soiled.
1 Tavak4Alikam. See the passages quoted in our note above on Xullavagga VI, 18.
2 Avasatha-kivaram. See the Old Commentary on this word as occurring in the 47th Bhikkhunf PAtittiya.
p. 2
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to the knee’).’
The thigh-cloth slipped down.
They told this matter to the Blessed One.
‘I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.’
The thread broke.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep it up)*.’
Now at that time the Adabbaggiya Bhikkhunis used to wear the hip-string always. The people murmured, &c., saying : ‘Like the women who still enjoy the pleasures of the world!’ They told this matter to the Blessed One.
’ *A Bhikkhunt is not, O Bhikkhus, to wear a hipstring for constant use*, I allow its use to one who is in her courses.’
1 Ani-kolakam. Buddhaghosa has no note on this. Ani must be here ‘that part of the leg immediately above the knee, the front of the thigh.’ Compare Bohtlingk-Roth s. v. No. 2.
3 Samvelliyam kafi-suttakam. The samvelliyam is the ordinary undress as worn for the sake of decency, even now, by a labourer working in muddy paddy fields, or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot and a half long, about five inches wide at one end, and tapering down to one inch in width at the other. The broad end is fixed on to a string going round the waist (Aa/i-suttakam), and hangs down, when put on, in front of the legs. When worn under other’ clothes, it remains so; but when the other clothes are taken off for work the narrow end is passed under the body between the legs, and twisted round the hip-string behind (at the small of the back) so as to keep it fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says, ‘Such as wrestlers and labourers wear.’
*Its use is also forbidden to Bhikkhus (above, Xullavagga V, 2, 1).
X, 17, t ON THE DUTIES OF BHIKKHuN{S, 349
17,
1. Now at that time there were found among the Bhikkhunis some who were [deformed in one or other of eleven ways]'.
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications *, And thus, O Bhikkhus, is she to be questioned :
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications *, And thus, O Bhikkhus, is she to be questioned :
(1-11) “ Have you any one or other of the eleven deformities [each repeated as above] ?”
(12-16) “Have you any of the following diseases— leprosy, boils, dry leprosy, consumption, or fits ?”
(17) “ Are you a human being *?”
(18) “ Are you a female ?”
(19) “ Are you a free woman ?”
(20) “ Are you free from debts ?”
(21) ‘Are you not in the king’s service ?”
(22) “ Have your father and mother given their consent ?”
(23) “Are you full twenty years of age ?”
(24) “ Are you duly provided with robes and almsbowl ?” .
“What is your name ?”
- } Here follow a number of abnormities, deformities, or diseases, all of which have reference to the womb or its accessories. Some of them are unintelligible to us. Compare the corresponding section in respect to Bhikkhus at Mah4vagga I, 68.
* Of these twenty-four, eleven are the deformities just referred to, and the rest are the same as those for Bhikkhus at Mahavagga I, 76. The number of questions is, in fact, twenty-six, but the last two do not refer to Disqualifications.
* For the reason of this, see Mahdvagga I, 63.
p. 2
“What is the name of your proposer! ?”’
2. Now at that time Bhikkhus put the questions as touching the Disqualifications to Bhikkhunts 2, and they who were seeking after the upasampad& initiation became disconcerted and perplexed, and were unable to answer.
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that initiation is to be conferred in the Bhikkhu-samgha upon a Bhikkhunt who has been initiated on the one side in the Bhikkhuni-samgha, and has there cleared herself (from the Disqualifications).’
Now at that time the Bhikkhunis questioned those who desired to receive the upasampadaé initiation about the Disqualifications, without having had them instructed beforehand (how to answer). The persons who desired to be ordained became disconcerted and perplexed, and were not able to answer °,
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that you first instruct the women about to be initiated (how to answer), and that you then question them as to the Disqualifications.’
Then they instructed the candidates in the midst of the assembly, and they still became disconcerted, and could not answer.
They told this matter to the Blessed One.
* Pavattint; corresponding to upaggAAya in the case of Bhikkhus.
® This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus, and not Bhikkhunfs, are to confer the upasampada.
* This paragraph is word for word the same as Mahdvagga I, 76, 2 of the Bhikkhus,
p. 351
‘I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly.
* This paragraph is word for word the same as Mahdvagga I, 76, 2 of the Bhikkhus,
p. 351
‘I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly.
‘And thus, O Bhikkhus, ought they to be instructed :—First they ought to be made to choose an instructor 1; when they have chosen an instructor their robes and bowl must be shown to them: “This is your alms-bowl, this is your waist-cloth, this is your upper garment, this is your under garment, this is your vest, this is your bathing dress *. Go and stand in such and such a place.”’
3. Ignorant and incompetent (Bhikkhunis) instructed them, and they became disconcerted, perplexed, and unable to answer.
They told this matter to the Blessed One.
‘They are not to be instructed, O Bhikkhus, by unlearned, incompetent Bhikkhunis. Whosoever does so, shall be guilty of adukka¢a. 1 prescribe, O Bhikkhus, that they be instructed by learned and competent Bhikkhunis.’
4. Bhikkhunts not appointed (to the office of doing so) instructed them.
They told this matter to the Blessed One.
‘Let no one, O Bhikkhus, instruct them without
1 Upaggham. It should be observed that this expression is found only here, and in the corresponding section for the Bhikkhus, at Mahavagga I, 76, 3. Elsewhere, throughout, Upagghaya is the form used for Bhikkhus, and Pavattinif for Bhikkhunis. The word is probably here also, as in the Mah4vagga I, 76, 3, to be taken as a masculine.
2 These last two are omitted in the corresponding section for the Bhikkhus, Mah4vagga I, 76, 3. On Samkakkhikam, see the note of the Old Commentator on the 96th Bhikkhunf PAfittiya, and on Udaka-s4/sik4, the same on the 22nd Bhikkhunf Pakittiya.
p. 5
having been appointed thereto. Whosoever does so, shall be guilty of a dukkaZ¢a. I prescribe, O Bhikkhus, that a Bhikkhunt appointed to the office instruct them.
‘And thus, O Bhikkhus, ought she to be‘appointed—one may either appoint herself, or one may be appointed by another. And how is a Bhikkhunt to appoint herself? Let a learned, competent Bhikkhunt lay the following motion (#atti) before the Samgha: “Let the Samgha, reverend Ladies, hear me. N. N. desires to receive the upasampada initiation from the venerable lady, M. M. If it seem meet to the Samgha, I will instruct N.N.” Thus may a Bhikkhunt appoint herself.
‘And how is a Bhikkhunt to be appointed by another? Let a learned, competent Bhikkhunt lay the following resolution before the Samgha: “Let the Samgha, reverend Ladies, hear me. N. N. desires to receive the upasampada initiation from the venerable lady, M.M. If it seem meet to the Samgha, let A. A. instruct N.N.” Thus may one Bhikkhunt be appointed by another.
N. N. desires to receive the upasampada initiation from the venerable lady, M.M. If it seem meet to the Samgha, let A. A. instruct N.N.” Thus may one Bhikkhunt be appointed by another.
5. ‘Then let that so appointed Bhikkhunt go to the person who is seeking to be initiated, and thus address her: ‘ Listen tome, N.N. This is the time for you to speak the truth, to declare that which is. When you are asked about what has happened before the Samgha, you ought, if it is so, to answer: “That is so;” if it is not so, to answer: “ That is not so.” Be not perplexed, be not disconcerted. I shall ask you thus: “ Are you deformed (&c., down to the end of the twenty-six questions in § 1).”’
(After the instruction was over, the instructor and the candidate) returned together to the assembly.
p. 353
‘They are not to return together. Let the instructor return first, and lay the following resolution before the Samgha: “Let the Samgha, reverend Ladies, hear me. N.N. desires to receive the upasam pad initiation from the venerable lady, M. M.; and she has been instructed by me. If it seem meet to the Samgha, let N. N. come forward.” Then let her be told to come forward. Then let her be told to adjust her upper robe over one shoulder only, to bow down before the Bhikkhunis, to sit down on her heels, and stretching forth her joined palms, to ask for the upasam pada initiation, saying: “I ask the Samgha, reverend Ladies, for initiation. May the Samgha, reverend Ladies, raise me up (out of the worldly life), having pity on me.” And a second and a third time is she to repeat that request.
6. ‘Then let a learned and competent Bhikkhunt lay the following resolution before the Samgha: “Let the Samgha, reverend Ladies, hear me. This person, N. N., desires to receive the upasam pada initiation from M. M.; and she has been instructed by me. If it seem meet to the Samgha, let me question N. N. as touching the Disqualifications. Listen to. me, N. N. [as before, down to the end of the questions”
7. ‘ Then let a learned and competent Bhikkhunt lay the following motion before the Samgha : “Let the Samgha, reverend Ladies, hear me. This person, N.N., desires to receive the upasampada initiation from the venerable lady, M.M. She is free from the Disqualifications, and is duly provided with almsbowl and robes. This person, N. N., asks the Samgha for the upasampada initiation, the vene-
[20] Aap. 8 rable lady, M. M., being her proposer. If it seem meet to the Samgha, let the Samgha receive N. N., the venerable lady, M. M., being her proposer. That, then, is the motion.
This person, N. N., asks the Samgha for the upasampada initiation, the vene-
[20] Aap. 8 rable lady, M. M., being her proposer. If it seem meet to the Samgha, let the Samgha receive N. N., the venerable lady, M. M., being her proposer. That, then, is the motion.
‘“ Let the Samgha, venerable Ladies, hear me. N. N. desires to receive the upasampadA, the lady, M. M., being her proposer. Fhe Samgha confers the upasampad4 upon N.N., the lady, M. M., being her proposer. Whosoever of the venerable ones agrees thereto, let her keep silence ; whosoever agrees not thereto, let her speak. A second time I say the same thing.” [The whole of this paragraph repeated.] And a third time I say the same thing. [Paragraph repeated.].
‘The Samgha has conferred the upasampada upon N.N., the lady, M. M., being her proposer: The Samgha agrees thereto. Therefore is it silent. Thus do I understand.” _
8. ‘Then, further, let her be taken before the Bhikkhu-samgha, and there told to arrange her robe over one shoulder only, to bow down before the Bhikkhus, and, sitting down on her heels, to stretch forth her joined palms, and say: “I, Sirs, N.N., who, being desirous of receiving the upasampad4& initiation from M. M., have received it on the one side (of the Samgha, from the Bhikkhunts), and have there been declared free (from the Disqualifications), do hereby ask the Samgha for the upasampada.” [The rest of the proceedings are the same as before the Bhikkhunt-samgha.] ‘“ May the Samgha, reverend Sirs, raise me up (out of the worldly life), having pity on me.” And a second time do I hereby ask [&c., repeated], And a third time do I hereby ask [the same repeated].
X, 18. ON THE DUTIES OF BHIKKHUNIs. 355
(The rest of the proceedings are the same as in the last sections 6 and 7, putting ‘Bhikkhu’ for ‘Bhikkhunt,’ and ‘reverend Sirs’ for ‘reverend Ladies.’]
‘ Then, further, let them (the Bhikkhus) measure the shadow, tell (the newly-received Bhikkhunt) what season and what date it is, tell her what part of the day it is, tell her the whole formula’, and tell the Bhikkhunts: “You are to teach her what are the three things allowed’, and what are the eight things interdicted *.”’
18.
Now at that time Bhikkhunts wasted their time in the dining-hall, doubting as to which should take which seat.
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that the senior eight Bhikkhunis shall take their seats according to seniority, and the rest as they happen to come in.’
Now at that time Bhikkhunts, on the ground that the Blessed One had so prescribed, let the eight senior Bhikkhunts in every other place take
* Samgiti. On the meaning of this curious use of the word, see our note on the corresponding section for the Bhikkhus (Mah4vagga I, 77).
On the meaning of this curious use of the word, see our note on the corresponding section for the Bhikkhus (Mah4vagga I, 77).
* The three Nissayas, which are doubtless the same as the rst, 2nd, and 4th of the four Resources mentioned in the corresponding paragraph for Bhikkhus (Mah4vagga I, 77). The third is forbidden to Bhikkhunts, below, X, 23.
® Aftha akaramiy4ni. These must bear the same relation to the eight Bhikkhunt P4ragikas as the four Interdicts in the corres-
_ ponding paragraph for the Bhikkhus (Mah4vagga I, 78) do to the four Bhikkhu Péragikas.
Aa2
p. 1
exclusive possession (of the first eight seats), and the rest arranged themselves as they came in.
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, as above, only in the case of the dining-hall. Everywhere else let there be no exclusive right to seats by seniority.’
19.
1. Now at that time the Bhikkhunts did not hold Pavarana.
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to omit holding Pavaraz4. Whosoever does so, shall be dealt with according to law'.’
Now at that time the Bhikkhunts held Pavarana by themselves, and not in the Bhikkhu-samgha.
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to hold Pavarana apart, and not in the Bhikkhu-samgha. Whosoever does so, shall be dealt with according to law ®’
Now at that time Bhikkhunts holding Pavdraza with the Bhikkhus only, and not apart by themselves, disturbed (the meeting of the Bhikkhu-samgha),
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to hold Pavarav& with the Bhikkhu-samgha only. Whosoever does so, shall be guilty of a dukkaZa 2’
Now at that time Bhikkhunts spent all their time
' The 57th Bhikkhunt Paéittiya, which is the same as the 4th Garudhamma above, X, 1, 4. * See last note.
p. 357
before noon holding Pavdram4 [and so had no time left for the early meal].
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that they hold Pavérava in the afternoon.’
When holding Pav4rama in the afternoon, they had not time enough [to conclude their own ceremony that day, and take part in that of the Bhikkhus].
They told this matter to the Blessed One.
‘I allow them, O Bhikkhus, to hold their own Pavaram4 one day, and that with the Bhikkhus the next day.’
2. Now at that time the whole of the Bhikkhunisamgha declaring, each one for herself, her Pavarazé before the Bhikkhu-samgha, disturbed (the proceedings).
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunt be deputed to make the Pavaraz4 invitation on behalf of the Bhikkhunisamgha before the Bhikkhu-samgha. And thus, O Bhikkhus, is she to be deputed:
They told this matter to the Blessed One.
‘I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunt be deputed to make the Pavaraz4 invitation on behalf of the Bhikkhunisamgha before the Bhikkhu-samgha. And thus, O Bhikkhus, is she to be deputed:
‘“ First, the Bhikkhunt is to be asked (whether she be willing to serve). When that has been done, a learned and discreet Bhikkhunt is to lay this motion before the Samgha: Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let the Samgha depute N. N. to make the Pavaraza invitation on behalf of the Bhikkhuni-samgha before the Bhikkhu-samgha. That is the motion.
‘“Let the Samgha, venerable Ladies, hear me. The Samgha deputes N. N. to make the Pavérana invitation on behalf of the Bhikkhunt-samgha before the Bhikkhu-samgha. Whosoever of the venerablep. 358 ones approves thereof, let her keep silence. Whosoever approves not thereof, let her speak.
‘“N.N. is deputed by the Samgha to make the Pavdram4 invitation on behalf of the Bhikkhunisamgha before the Bhikkhu-samgha. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”’
3. ‘When that Bhikkhunt has been deputed, she, accompanied by the Bhikkhunt-samgha, is to go before the Bhikkhu-samgha, arrange her robe over one shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch forth her joined palms, and say: “The Bhikkhunti-samgha invites the Bhikkhu-samgha (to point out to them any faults they may have committed) in respect of things heard, or seen, or suspected. May the Bhikkhu-samgha speak to the Bhikkhunt-samgha (if there be anything wherein they have offended) out of compassion toward them. Then will they, if they perceive the offence, confess the same. Anda second time the Bhikkhunt-samgha...... [the whole repeated]. And athird time...... [the whole repeated]'.”’
20.
Now at that time Bhikkhunts inhibited Bhikkhus from the Uposatha, or from the Pavdrazé, or from the Exhortation, or issued commands to them, or asked them to give them leave to rebuke them, or warned them of some offence they supposed they
' This, of course, is the same form that each separate member of the Order uses before his or her own Samgha. Compare our notes above on the corresponding passage in the Mahavagga, IV, 1, 4.
X, a1. ON THE DUTIES OF BHIKKHUNIS. 359 were committing, or called upon them to remember whether or not they had committed an offence}.
They told this matter to the Blessed One.
‘A Bhikkhuni is not, O Bhikkhus, to perform any one of these official acts towards a Bhikkhu. Should she do so, the act is itself invalid, and she is guilty of a dukkaZa,’
Now at that time Bhikkhus inhibited Bhikkhunis [&c., as before, giving the contrary decision],
p. 21
‘A Bhikkhuni is not, O Bhikkhus, to perform any one of these official acts towards a Bhikkhu. Should she do so, the act is itself invalid, and she is guilty of a dukkaZa,’
Now at that time Bhikkhus inhibited Bhikkhunis [&c., as before, giving the contrary decision],
p. 21
Now at that time the Aabbaggiya Bhikkhunts had themselves carried in vehicles to which cows were yoked with a bull between them%, or bulls were yoked with a cow between them. People were annoyed, murmured, and became indignant, saying: ‘ That is what is done at the feast of the Ganga, and the Maht 2.’
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so, shall be dealt with according to law %’
Now at that time a certain Bhikkhunt was sick, and unable to go on foot.
They told this matter to the Blessed One.
‘I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhuni) 4.’
1 On all these official acts of a Bhikkhunt, see the notes above on Kullavagga I, 5.
* On all these expressions, see our notes above at Mahdvagga V, 9, 3, where they recur word for word.
* This is the 85th Bhikkhuni Pafittiya.
‘ This is repeated from the 85th Bhikkhunt Paéittiya. The corresponding permission is given to Bhikkhus by Mahavagga V, 10, 2.
a”
p. 1
Now the Bhikkhunis thought: ‘Should the carts be yoked with cows or bulls ?’
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand?’
Now at that time a certain Bhikkhunt was much distressed by the jolting of the cart.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, the use of a litter or sedan chair *,’
22.
1. Now at that time a courtesan named Addhakast * had adopted the religious life under the Bhikkhunts, and she wanted to go to SAvatthi to be received as full member of the Order (to receive the upasampada initiation) by the Blessed One himself. And men of abandoned life heard of it, and beset the road. And when AddkhakAst, the courtesan, heard that they had done so, she sent a messenger to the Blessed One, saying: ‘I want to receive the upasampada initiation: what course of action should I adopt ?’
1 Hattha-va/fakam. See the note on Mahfvagga V, 10, 3.
* So also for Bhikkhus at Mah4vagga V, ro, 3.
* On the meaning of this nickname or epithet, compare our note on Mah4vagga VIII, 2 (and see also VIII, 1, 1, and 3).
‘ As set out in Xullavagga I, 1; Mahavagga I, 35, 6.
5 The ordinary rule, no doubt, required, as in the case of Bhik-
X, 22,3. ON THE DUTIFS OF BHIKKHuN'Ss. 361
2. They conferred it by (sending) a Bhikkhu as the messenger.
They told this matter to the Blessed One.
‘ As set out in Xullavagga I, 1; Mahavagga I, 35, 6.
5 The ordinary rule, no doubt, required, as in the case of Bhik-
X, 22,3. ON THE DUTIFS OF BHIKKHuN'Ss. 361
2. They conferred it by (sending) a Bhikkhu as the messenger.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to confer the upasampada initiation on a Bhikkhunt by sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a dukka/a.’
They conferred it by sending a female student weeee a male novice .....a female novice .....an ignorant, incompetent Bhikkhunt, as the messenger.
[Similar decision in each case.]}
‘I allow you, O Bhikkhus, to confer the upasampada initiation by sending a learned, competent Bhikkhunt as a messenger.’
3. ‘That Bhikkhunt messenger is to go before the Samgha, and arranging her robe over one shoulder, is to bow down before the Samgha, and sitting on her heels, to stretch forth her joined palms, and say: “N.N., having been desirous of receiving the upasampada initiation with the lady,
M. M. (as her proposer), has received it on the one hand from the Bhikkhunt-samgha, and has there been declared free (from the Disqualifications '). But she is prevented by some danger or other from coming before the Samgha (to have her initiation confirmed) * N.N. asks the Samgha for initiation. Let the Samgha raise her up (out of the worldly life) out of compassion upon her.’ [To be said thrice.]
khus, a Samgha of not less than ten persons (Mah4vagga I, 31, 2, and IX, 4, 1), each of ten years standing or more (Mahfvagga I, 31, 8). But even for Bhikkhus there were, under special circumstances, certain relaxations of this rule (Mah4vagga V, 13, 11),
1 See above, X, 17, 1, for the twenty-four Disqualifications,
2 Compare above, X, 1, 4, and X, 17.
p. 23
‘Then let a learned, competent. Bhikkhu lay the motion before the Samgha. ‘“ Let the Samgha, venerable Sirs, hear me. N.N., having been desirous tee [statement of fact, as before} If it seem meet to the Samgha, let the Samgha confer the upasampada initiation upon N. N., M. M. being her proposer. That is the motion.
‘“Let the Samgha, venerable Sirs, hear me. N.N...... [statement of fact, as before] The Samgha hereby confers the upasam pad initiation upon N.N., M.M. being her proposer. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. N.N,..... (&c., down to) let him speak. And a third time I say the same thing. N.N.,..... (&c., down to) let him speak.
‘“The Samgha has hereby conferred the upasampada initiation upon N. N., M. M. being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”’
N.N,..... (&c., down to) let him speak. And a third time I say the same thing. N.N.,..... (&c., down to) let him speak.
‘“The Samgha has hereby conferred the upasampada initiation upon N. N., M. M. being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”’
‘Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger that she may tell the newly-received Bhikkhuni) what season and what date it is, tell her what part of the day it is, tell her the whole formula ; and tell the Bhikkhunts to teach her what are the three things allowed, and what are the eight things interdicted 1.’
23,
Now at that time Bhikkhunts dwelt in the forest, and men of abandoned life violated them.
1 See above, X, 17, 8.
X, 24,1. ON THE DUTIES OF BHIKKHUNfS. 363
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to adopt the forest life. Whosoever does so, shall be guilty of a dukKaéa}!
24,
1. Now at that time a certain lay disciple had given to the Bhikkhuni-samgha a servant's lodge? (to live in).
They told this matter to the Blessed One.
‘TI allow, O Bhikkhus, the use of a stable.’
It did not satisfy (their wants)*. They told this matter to the Blessed One.
‘I allow, O Bhikkhus, a separate residence for Bhikkhunis,’ |
That did not satisfy their wants. They told this matter to the Blessed One.
‘T allow, O Bhikkhus, ‘building operations* (to be carried on for the benefit of Bhikkhunts).’
} Compare Mahdvagga I, 30, 4, and I, 77, and our note above on X, 17, 8.
* This word has already occurred, in a list of various buildings, at Mahdavagga III, 5, 9, where we have rendered it stable. Buddhaghosa says here uddositan (MS. udosita) ti bhazda-s4la, and as at Mahavagga I, 61, assa-bhamd4 and hatthi-bhazda are evidently grooms attending on horses or elephants (compare Gitaka I, 62, 3), bhazda-s4l4 may mean a servant’s hall for the use of that particular class of servants. A lawsuit about an uddosita forms the Introductory Story to the rst Bhikkhunt Samgh4disesa, but the passage throws no light on the special meaning of the term. See also the Sutta-vibhanga on Nissaggiya II, 3, 5, and Khudda Sikkha III, 19. The Sanskrit equivalent might perhaps be udavasita, if the reading of the Samanta Pasadik4 had any traditional value ; but the dd is not doubtful in the MSS. of the text at any of the passages quoted. Assa-sala is the word for stable at Gataka I, 62, 3.
* Na sammati. See the note on V, 13, 3.
* Navakammam. See the note above at V, 13, 3.
p. 1
That did not satisfy their wants. They told this matter to the Blessed One. ‘I allow Bhikkhunts, O Bhikkhus, to assign certain places to live in to individual members of the Order?’
25.
See the note on V, 13, 3.
* Navakammam. See the note above at V, 13, 3.
p. 1
That did not satisfy their wants. They told this matter to the Blessed One. ‘I allow Bhikkhunts, O Bhikkhus, to assign certain places to live in to individual members of the Order?’
25.
1. Now at that time a certain woman who had already conceived, but did not know it, was received into the Order among the Bhikkhunis. Afterwards her womb moved within her?, Then that Bhikkhunt thought: ‘How shall I now conduct myself towards this child ?’
They told this matter to the Blessed One.
‘I allow her, O Bhikkhus, to bring it up till it have attained to years of discretion *,’
Then the Bhikkhunt thought: ‘It is not permissible for me to live alone, nor for any other Bhikkhuni to live with a male child. What course ought I to pursue ?’
They told this matter to the Blessed One.
‘I allow the Bhikkhunts, O Bhikkhus, to depute any one Bhikkhuni, and give her as a companion to that (first-mentioned) Bhikkhunt.’
+ Puggalikam k4tum. See the note above on X, 15, 1.
* There is a touching story founded on a similar incident which is given as the Introductory Story to No. 12 of the Gatakas, translated in Rh. D.’s ‘Buddhist Birth Stories,’ pp. 199-205. By the 61st Bhikkhuni P&éittiya it is lawful or unlawful to initiate a pregnant woman according as she is unconscious or conscious of the fact of her conception.
* Vitinutam pApuxz4ti. That is, no doubt, to puberty. Compare the opening phrases of the Introductory Story referred to in the last note (Gataka I, 231) and also G&taka III, 437.
p. 365
‘And thus, O Bhikkhus, is she to be appointed : First that Bhikkhunf ought to be asked (whether she be willing to undertake the duty). After she has been asked, a learned and competent Bhikkhunt ought to lay the motion before the Samgha, saying :
‘“Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let the Samgha depute N.N. as a companion to M.M, That is the motion.
‘“Let the Samgha, the Kammavaéa.]
2. Then that companion Bhikkhunt thought: ‘Now how should I conduct myself towards this child ?’
They told this matter to the Blessed One.
‘I prescribe that the Bhikkhunts, O Bhikkhus, conduct themselves towards that child precisely as they would towards other men, save only as regards the sleeping under the same roof?.’
3. Now at that time a certain Bhikkhunt, who had been guilty of a grievous offence, was living subject to the MAnatta penance*. Then that Bhikkhunt thought: ‘It is not permissible for me to live alone, and it is not permissible for any other Bhikkhunt to live with me. What now ought I to do?’
They told this matter to the Blessed One.
‘I allow the Bhikkhunts, O Bhikkhus, to depute any one Bhikkhunf, and to give her as a companion to that Bhikkhuni. And thus, O Bhikkhus, ought nn?
[&c., as usual, to the end of
What now ought I to do?’
They told this matter to the Blessed One.
‘I allow the Bhikkhunts, O Bhikkhus, to depute any one Bhikkhunf, and to give her as a companion to that Bhikkhuni. And thus, O Bhikkhus, ought nn?
[&c., as usual, to the end of
1 Sag4ram; on which Buddhaghosa has no note. * For what this implied, see Xullavagga II, 1, 2, and II, 6, 1, and compare the 5th Garudhamma above, X, 1, 4.
1. Now at that time a certain Bhikkhuni first abandoned the precepts, and then threw off the robes}. Afterwards she came back, and asked the Bhikkhunts to admit her into the Order again.
They told this matter to the Blessed One.
‘A Bhikkhunt ought not, O Bhikkhus, to abandon the precepts. But by having thrown off the rabes she is ipso facto incapable of being a Bhikkhunt.’
2. Now at that time a certain Bhikkhunt, though still wearing the orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back, and asked the Bhikkhunis to receive her into the Order again.
They told this matter to the Blessed One.
‘A Bhikkhunt, O Bhikkhus, who, when still wearing the orange-coloured robe, has gone over to the Titthiyas, is not to be received again *,’
27.
1. Nowat that time Bhikkhunts, fearing to offend, would not let men salute them, or cut their hair or nails, or dress their wounds.
1 On the distinction between these two phrases, see the note on Mahfvagga II, 22, 3.
* For the similar rule in the case of Bhikkhus, see Mahavagga I, 38, 1.
X, 27, 4 ON THE DUTIES OF BHIKKHUuN{S,
They told this matter to the Blessed One.
‘I allow them, O Bhikkhus, to permit those things.’
2. Now at that time Bhikkhunts, when sitting on a divan, allowed (other people thereon) to touch them with their heels.
They told this matter to the Blessed One.
‘A Bhikkhunf is not, O Bhikkhus, to sit on a divan!. Whoseever does so, shall be guilty of a dukka/Za,’
Now at that time a certain Bhikkhunt was sick, and without using a divan she could not be at ease.
They told this matter to the Blessed One.
‘I allow Bhikkhunts, O Bhikkhus, to use a halfdivan 2.’
3. [Rule as to construction of privies *.}
4. Now at that time the Bhikkhunts used chunam at their baths.
People murmured, saying, ‘As the women in the world do!’
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to use chunam at her bath, Whosoever does so, shall be guilty of a dukkaZa. I allow, O Bhikkhus, the use of clay and the red powder of rice husks ¢,’
1 Pallankam. Compare Mahfvagga V, 10, 4, 5,; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni P4éittiya.
* Addha-pallankam. Probably a cushion, which only one person could use at a time.
I allow, O Bhikkhus, the use of clay and the red powder of rice husks ¢,’
1 Pallankam. Compare Mahfvagga V, 10, 4, 5,; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni P4éittiya.
* Addha-pallankam. Probably a cushion, which only one person could use at a time.
* Compare the Rules for the Bhikkhus, Xullavagga VIII, 9, 10, which we have also left untranslated. Buddhaghosa says here, Het/h4-vivafe uparifféhanne ti ettha safe kfipo khato hoti upari pana padaramattam eva sabba-dissu pavifdyati evaripe pi vailati,
‘A Bhikkhunt is not, O Bhikkhus, to use scented clay at her bath'. Whosoever does so, shall be guilty of adukkaéa, I allow, O Bhikkhus, the use of common clay.’
Now at that time Bhikkhunts bathing together in the steam-bath room made a tumult.
They told this matter to the Blessed One.
‘ Bhikkhunts are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so, shall be guilty of a dukka/a.’
Now at that time Bhikkhunts bathing against the stream allowed the rush of water against them.
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to bathe against the stream. Whosoever does so, shall be guilty of a dukka/¢a,’
Now at that time Bhikkhunts bathed in a place not a common bathing-place, and men of abandoned life violated them.
They told this matter to the Blessed One.
‘A Bhikkhunt is not, O Bhikkhus, to bathe at a place not a common bathing-place. Whosoever does so, shall be guilty of a dukkaéa’
Now at that time Bhikkhunts bathed at a bathingplace used also by men. People murmured, were indignant, and complained, saying, ‘ As those women do who are still living in the pleasures of the world 1,’
They told this matter to the Blessed One.
ti kuzdakafi &’ eva mattikaz 4a. The use of these last two was allowed to Bhikkhus by Kullavagga VI, 3, 1, for building purposes.
* This is apparently covered by the 88th and 89th Bhikkhunt Pakittiya.
p. 369
‘A Bhikkhunt is not, O Bhikkhus, to bathe at a bathing-place used also by men. Whosoever does so, shall be guilty.of a dukkaZ¢a. I allow, Bhikkhunts, O Bhikkhus, to bathe at a bathing-place used by women.’
End of the Third Portion for Recitation.
End of the Tenth Khandhaka, the Bhikkhunt- Khandhaka.
(20] Bb
p. 1
ELEVENTH KHANDHAKA.
On THE CouNCcIL oF RAGAGAHA.
. 1},
1.- Now the venerable Mahé Kassapa addressed the Bhikkhus, and said: ‘Once I was travelling along the road from Pav4 to Kusin4ra with a great company of the Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat myself down at the foot of a certain tree.
‘Just at that time a certain naked ascetic (Aagivaka), who had picked up a Mand4rava? flower in Kusindré, was coming along the road towards Pavé. And I saw him coming in the distance, and
“on seeing I said to him:
And I left the high road and sat myself down at the foot of a certain tree.
‘Just at that time a certain naked ascetic (Aagivaka), who had picked up a Mand4rava? flower in Kusindré, was coming along the road towards Pavé. And I saw him coming in the distance, and
“on seeing I said to him:
‘“O, friend! surely thou knowest our Master ?”
‘“Yea, friend, I know him. This day the Samaza Gotama has been dead a week. That is how I obtained this Mandarava flower.”’
‘Then, Sirs, of those of the Bhikkhus who were not yet free from their passions, some stretched out
_ 3 The following section differs from the corresponding passage in the ‘ Book of the Great Decease’(VI, 36-41) in the very curious and instructive way pointed out by H. O. in the Introduction to his edition of the text, p. xxvi, on which see the remarks of Rh. D. at p. xiii of the General Introduction to his ‘ Buddhist Suttas.’
* This was a flower which was supposed to grow only in heaven, and its appearance on earth showed that the devas, on some special occasion, had been casting down heavenly flowers upon the earth.
p. 371
their arms and wept; and some fell headlong on the ground; and some reeled to and fro in anguish at the thought: “Too soon has the Blessed One died! Too soon has the Happy One passed away ! Too soon has the Light gone out in the world!”’
‘But those of the Bhikkhus who were free from the passions (the Arahats) bore their grief, collected and composed at the thought: “ Impermanent are all component things. How is it possible [that they should not be dissolved] ?”
‘Then I, Sirs, spake thus to the Bhikkhus: “Enough, Sirs! Weep not, neither lament! Has not the Blessed One already declared to us that it is the very nature of all things near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How then, Sirs, can this be possible—that whereas anything whatever born, brought into being and organised, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved ? No such condition can exist!”
‘Then at that time?, Sirs, one Subhadda, who had gone out from the world in his old age, was seated there in the company of Bhikkhus, And * Subhadda, the late-received one, said to the Bhikkhus: “ Enough, Sirs! Weep not, neither lament ! We are well rid of the great Samaza. We used to be annoyed by being told, ‘ This beseems you, this beseems you not.’ But now we shall be able to do whatever we like ; and what we do not like, that we shall not have to do'.”
1 In the ‘ Book of the Great Decease’ the following speech comes before the preceding one. Bb2
p. 2
Bb2
p. 2
‘Come, Sirs, let-us chant together the Dhamma and the Vinaya before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who hold to the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who hold to the Vinaya become weak !’
2. ‘Let then the venerable Thera choose out Bhikkhus.’
Then the venerable Maha Kassapa chose out five hundred Arahats less one. And the Bhikkhus said to the venerable Mahé Kassapa: ‘Lord, this venerable one, Ananda, although he have not yet attained [to Nirvaza], yet is he incapable of falling into error through partiality, or malice, or stupidity, or fear, and thoroughly have the Dhamma and the Vinaya been learnt by him from the Blessed One himself. Therefore let our Lord choose the venerable Ananda. And the venerable Maha Kassapa chose also the venerable Ananda.’
3. Then it occurred to the Thera Bhikkhus: ‘In what place shall we now chant over together the Dhamma and the Vinaya?’ And it occurred to the Thera Bhikkhus: ‘In Régagaha is alms plentiful, and there is abundance of lodging-places. .What, now, if we were to spend the rainy season at RAgagaha, and chant the Dhamma and the Vinaya together there: and if no other Bhikkhus were to go up to Ragagaha for the rainy season???’
4. Then the venerable Mahd4 Kassapa laid the
) This last was necessary, for if other Bhikkhus spent the Was at Ragagaha, either they must take part in the council, or itsp. 373 resolution before the Samgha: ‘ Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha appoint that these five hundred Bhikkhus take up their residence during the rainy season at Ragagaha, to chant over together the Dhamma and the Vinaya, and that no other Bhikkhus go up to R4gagaha for the rainy season. This is the resolution. Let the venerable Samgha hear. The Samgha appoints accordingly. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Samgha has appointed accordingly. Therefore is it silent. Thus do I understand.’
5. So the Thera Bhikkhus went up to Ragagaha to chant over together the Dhamma and the Vinaya. And the Thera Bhikkhus thought: ‘The Blessed One has spoken in praise of the repair of dilapidations. Let us, then, during the first month of the rainy season repair such dilapidations, and during the middle month let us chant over the Dhamma and the Vinaya together.’ And during the first month they repaired dilapidation.