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 6 of 14
p. 7
They told this matter to the Blessed One.
‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’
7. Now at that time there was a festival on a high place! at Ragagaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much wool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held; and on seeing this, they told the matter to the Blessed One.
‘I allow, O Bhikkhus, bolsters? of five kinds— those stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.’
Now at that time a bed coverlet had come into the possession of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to cover a bolster with it.’
Now at that time the Bhikkhus folded up bed bolsters on to chairs 3, and chair bolsters on to bedsteads, and the bolsters came to pieces.
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them)’
’ Giragga-samaggo. See our note above on V, 2, 6.
* Bhisi. See the note on this word at Mahavagga VIII, 13, 1.
* Buddhaghosa says here mafika-bhisim pi/ke samharantt ti mafka-piske attharanti attharanatth4ya haranti ti yuggati (B.), On this use of samharati compare above, V, II, 7.
p. 169
They covered the bedsteads and chairs without putting a cloth beneath them’, and the stuffing came out from below.
‘I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.’
They tore off the coverings ?, and took them away.
‘I allow you, O Bhikkhus, to bespatter (the coverings with dye) *’
They still took them away.
‘I allow you, O Bhikkhus, to use coverings coloured in patches 4,’
They still took them away.
‘TI allow you, O Bhikkhus, to colour the coverings in patches only the size of a man’s hand °,’
* Ullokam akaritvA hettha filimikam adatva (B.). The word occurs again at Mahdvagga I, 25,15 = Kullavagga VIII, 1, 3, where cobwebs are to be removed with a cloth (ullok4]).
* Khavim ; but perhaps not necessarily of leather. See the commencement of this section.
* So that the coverings would be useless for other purposes. The P4li word is positum, which Buddhaghosa explains thus— hesitun ti (so the Berlin MS.) raganena va haliddhaya va upari pusitani datum. The word is evidently connected not with the root push, but with the roots pr7sh and prush, ‘to bespatter ;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two.
The word is evidently connected not with the root push, but with the roots pr7sh and prush, ‘to bespatter ;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two.
*Bhatti-kammam. The meaning is doubtful, because the reading isuncertain. Buddhaghosa says, Bhitti-kamman ti (sic) bhisi-Ahaviyé upari bhitti-kammam. The word is probably analogous in formation to our English ‘ patchwork,’ though the ‘patches’ are not of pieces of different coloured stuffs, but of bits of different colour spread over the same stuff, and whatever its meaning, it is probably the same word as bhati-kamma at V, 9, 2.
* Again both reading and interpretation are open to question. Hattha-bhittin ti pavéangula-bhittim is all that Buddhaghosa
p. 1
3.
1. Now at that time the sleeping-rooms of the Titthiyas were whitewashed, the floors of their rooms were coloured black, and the walls coloured with red chalk'. Much people went to look at their sleeping-rooms.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, the use in your Vihdras of whitewash, black colouring, and red colouring.’
Now at that time the whitewash would not lie on to the rough walls.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands %, to lay on the whitewash.’
The whitewash would not adhere.
- They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, to apply soft clay; and when you have thus removed the unevenness with your hands 3, to lay on the whitewash.’
(Still) the whitewash would not adhere.
‘T allow you, O Bhikkhus, the use of slime® (of trees) or of paste 4.’
says; and we have followed in our translation the reading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase.
1 See V, 11, 6, where all these words recur.
*Panikdya. Buddhaghosa says nothing.
*Ikk4sa, on which we have nothing to add to Buddhaghosa’s note at p. 321 of the edition of the text. It recurs below again in this section.
* Pi/tha-maddan ti pi//ha-khalam (B.). Compare the Sanskrit mrid.
VI, 3, t- ON DWELLINGS AND FURNITURE. 17!
Now at that time the colouring matter of red chalk would not lie on the rough walls.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the colouring matter of red chalk.’
The red colour would not adhere.
‘I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks!; and when you have so taken off the unevenness with your hands to lay on the red colouring matter.’
Still the red colouring matter would not adhere.
‘I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks!; and when you have so taken off the unevenness with your hands to lay on the red colouring matter.’
Still the red colouring matter would not adhere.
‘I allow you, O Bhikkhus, the use of a paste made of mustard seed 2, and of oil of beeswax.’
It lay on the wall too thickly in great drops +.
‘I allow you, O Bhikkhus, to wipe it down with a cloth 5,’
Now at that time the black colouring matter did not lie on the rough ground.
‘T allow you, O Bhikkhus, to apply husks of grain
’ Kundaka-mattikan ti kusdaka-missaka-mattikam (B.). Compare kundaka-pQivam in the Gataka Commentary I, 423 (cakes made of flour mixed with this powder).
* SAsapa-ku//an ti sfsapa-pi/fham. The word has occurred already at Mahavagga VI, 14, 5, where the reading is ku//a instead of kudda given in the text here. The latter should be altered in accordance with that passage, and with Buddhaghosa here.
* Sittha-telakan ti vilina-madhu-sitthakam (B.). It is mentioned as used for hair-oil at Kullavagga V, 2, 3.
‘ Akkussannam hott ti bindum bindum hutva ti//Aati, says Buddhaghosa.
made up into little balls; and when you have thus | removed the unevenness with your hands, to lay on the black colouring matter.’
The black colouring matter would not adhere.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to apply clay mixed with. (the excrement of) earth-worms!; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’
Still the black colouring matter would not adhere.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of slime and astringent liquid 2.’
2. Now at that time the Kdabbaggiya Bhikkhus had imaginative drawings® painted on their Viharas —figures of men, and figures of women.
People, when they saw them on going to visit the Vihdras, murmured, &c., saying, ‘Like those who still enjoy the pleasures of the world.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to have imaginative drawings painted —figures of men, and figures of
? Gandu-mattikan ti gazdupp4da-gfitha-mattikam (B.).
* Kasévan ti &malaka-hari/akanam kasfivam (B.). Compare Mahfvagga VI, 4.
‘You are not, O Bhikkhus, to have imaginative drawings painted —figures of men, and figures of
? Gandu-mattikan ti gazdupp4da-gfitha-mattikam (B.).
* Kasévan ti &malaka-hari/akanam kasfivam (B.). Compare Mahfvagga VI, 4.
* Patibhana-kittam. The Bhikkhunts were forbidden by the 41st Pakittiya of the Bhikkhunf-vibhanga to go and see such paintings. (Sutta-vibhanga II, 298, where a picture gallery, KXitt- Ag4ara, belonging to King Pasenadi of Kosala, is mentioned.) We are not quite sure of the connotation of the term, which appears to imply some reproach. Perhaps it means ‘suggestive.’ Figures as such were not forbidden; and remains of statues and bas reliefs erected in the Vih4ras, illustrative of every-day life, have been found in great numbers. In the introductory story to the 26th Paéittiya it certainly means‘ indecent.’
p. 4
VI, 3,3- ON DWELLINGS AND FURNITURE. women. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards 1.’
3. Now at that time the Vihdras had too lowa basement (&c., as in V, 11, 6 as to roofing, stairs, and balustrade).
Now at that time the Vihdras were crowded with people*. The Bhikkhus were ashamed to lie down to sleep.
‘I allow you, O Bhikkhus, the use of curtains.’
They lifted up the curtains and looked in.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vih4ra.’
They looked on from over this half-wall.
‘I allow you, O Bhikkhus, to make inner chambers of three kinds—chambers in shape like a palankeen?, chambers in shape like a quart measure *, and chambers on an upper storey5.’
1 All these words occur above at V, 11, 6, and V, 14, 4. The meaning of the two last is very doubtful. Perhaps it is intended that these should occupy the space on the walls instead of any ornamentation.
4 Alakamandé, literally, ‘like Kuvera’s city in heaven.’ Buddhaghosa tells us why. A/akamandé ti ekangand manussAbhikinna. Akinna-yakkhé, corresponding to this last word, recurs in the standing description of A/akamanda at Mahé-parinibbana Sutta V, 43 = Maha Sudassana Sutta I, 3. The name of the city. is spelt in both those passages with / not ].
’ Sivika-gabbho ti Aaturassa-gabbho says Buddhaghosa.
‘ Na/ika-gabbho ti vitthdrato dviguna-tiguz-dyamo dighagabbho (B.). That na/ikd is used like nai/i for a bushel measure follows from a comparison of Gataka I, 124, last lines, with I, 126, line 3.
5 Hammiya-gabbho ti akdsa-tale kuéigira-gabbho mudanda-
p. 174
Now at that time the Bhikkhus made inner chambers in the middle of small Vihdras, and there was no room to move about in.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihdras, and in the middle of large ones.’
4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihdras, and in the middle of large ones.’
4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, buttresses of timber 2.’
Rain leaked through on to the lath and plaster wall of the Vihara®.
‘I allow you, O Bhikkhus, a protecting arrangement‘ and cement®.’
Now at that time a snake fell from the roof on to the back of a certain Bhikkhu. He was terrified, and made an outcry’. The Bhikkhus, running up, said to that Bhikkhu: ‘Why, Sir, do you make an outcry?’ Then that Bhikkhu told the matter to kkhadana-gabbho va (B.). Compare our note on Mahavagga I, 30, 4.
1 There is a similar injunction at V, 14, 3, with respect to fireplaces in bath-rooms.
? Kulanka-padakam. See Buddhaghosa’s note at p. 321 of the edition of the text. The remedy here is different from that provided in the similar case, at V, 14, 3, with respect to bathhouses.
® On the use of ovassati compare V, 16, 1, and VIII, 3, 3.
‘ Parittana-ki/ikan ti tassa parittanattham kifkam is all that Buddhaghosa says. Compare the end of § 5.
5 Uddha-sudhan ti vathhaka-gomayena fa &harikaya ka saddhim maddita-mattikam (B.).
* Vissaram ak4si. See the note on Xullavagga VIII, 3; 1, where the whole incident is similar.
p. 175
the Bhikkhus, and they told the matter to the Blessed One.
‘I allow you, O Bhikkhus, a ceiling-cloth.’
5- Now at that time the Bhikkhus hung their bags at the feet of the bedsteads, and at the feet of the chairs; and they were gnawed by the mice and white ants.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, pins in the wall, and bone hooks.’ .
Now at that time the Bhikkhus laid aside their robes on the bedsteads and on the chairs, and the robes were torn.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, bamboos to hang your robes on, and strings to hang your robes on 2’
Now at that time the Vihadras had no verandahs, and no defences 3. .
1 The use of these has been already referred to at V, 9, 5.
® These have already been allowed in Kullavagga V, 11, 6, and V, 14,3. The license under the present rule extends only to their use in Vihras.
* Apa/issarana, which must have some special, technical, meaning unknown to us. Buddhaghosa says nothing.
‘ Alindo nama pamukham vuééati (B.). Compare Abhidhanappadipik4, verse 218.
* Paghanam néma yam nikkhamanté 4a pavisanté ga pidehi hananti. Tassa vihdra-dvare ubhato ku//am (?) niharitva katapadesass’ etam adhivakanam. Pagh4nan ti pi vuééati (B.).
* Paku//an ti magghe gabbhassa samanta pariyagaro vuéati. Paku/an ti pi pasho (B.).
7 Osarako ti an&/indake vihire vamsam datv4 tato dandake
Tassa vihdra-dvare ubhato ku//am (?) niharitva katapadesass’ etam adhivakanam. Pagh4nan ti pi vuééati (B.).
* Paku//an ti magghe gabbhassa samanta pariyagaro vuéati. Paku/an ti pi pasho (B.).
7 Osarako ti an&/indake vihire vamsam datv4 tato dandake
p. 6
The verandahs were too public; and the Bhikkhus were ashamed to lie down in them to sleep.
‘I allow you, O Bhikkhus, an arrangement in form of a curtain that can be drawn aside’, or an arrangement in form of a moveable screen *.’
6. Now at that time the Bhikkhus, when taking their midday meal in the open air, were troubled by cold and heat.
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, a Service Hall.’
The Service Hall had too low a basement (&c., as in V, 11, 6, down to the end).
Now at that time the Bhikkhus spread their robes out on the ground in the open air, and they became dirty.
‘I allow, O Bhikkhus, bamboos to hang robes on, and strings to hang robes in, in the open air.
7. The water became warm. ;
‘T allow, O Bhikkhus, a water-room and a water- shed.’
The water-room had too low a basement (&c., as in V, t1, 6, down to the end).
There were no vessels for the water.
‘I allow, O Bhikkhus, chank shells and saucers for the water.’
8. Now at that time the Vih4ras had no fence round them.
‘I allow you, O Bhikkhus, to enclose them with osiretva katam khadana-pamukham (B.). At Gataka III, 446, it is said of a dying man ‘niharitva osdrake nipaggapesum.’
1 Samsarana-kifiko ndma fakkala-yutto kifiko (B.). akkala should be compared with sakkhalika at VI, 2, 2, and kakkhali at VI, 19.
* Uggh4/ana-kisiko, on which Buddhaghosa says nothing.
p. 177
ramparts (PAk4ra) of three kinds—brick walls, stone walls, and wooden fences.’
There was no store-room }.
‘I allow, O Bhikkhus, a store-room.’
The store-room had too low a basement, and it was flooded with water.
‘I allow you, O Bhikkhus, to make it with a high basement.’
The store-room had no door.
‘T allow, O Bhikkhus, a door; with door-posts and lintel, with hollows like a mortar for the door to revolve in, with projections to revolve in those hollows, with rings on the door for the bolt to work along in, with a block of wood fixed into the edge of the door-post, and containing a cavity for the bolt to go into (called the Monkey’s Head), with a pin to secure the bolt by, with a connecting bolt, with a key-hole, with a hole for a string with which the door may be closed, and with a string for that purpose 2,’
Grass and plaster fell from the store-room.
‘I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’
g. Now at that time the Bhikkhus made fireplaces here and there in the Pariveza, and the Pariveza was covered with the remains of the fires®.
‘I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’
g. Now at that time the Bhikkhus made fireplaces here and there in the Pariveza, and the Pariveza was covered with the remains of the fires®.
1 Koffhaka. See our note above on V, 14, 4, a8 to the various allied meanings of this word. Perhaps ‘gateway’ should be chosen as the rendering here, as it clearly must be in the closely allied passage in the next section but one (§ 10). As the chamber supposed always to be built over the gateway could be used as a store-room, the difference is not very essential.
* The whole as above in V, 14, 3, where see the note.
> Ukl4po. On this use of the word compare Xullavagga VIII, 1, 3.
[20] N
p. 10
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make a separate room for the fire at one side.’
The fire-room had too low a basement (&c., as in V, 11, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &c.).
10. Now at that time the Aramas had no fences to them, and goats and cattle injured the plantations?.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to surround them with fencing of three kinds—bamboo fences, thorn fences, and ditches.’
There was no gateway (ko¢¢/aka), and goats and cattle, even so, injured the plantations.
‘T allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes *, with fences (across the gateway) made of the akka plant’, with ornamental screen-work over the gateway‘, and with bars.’
[Then the paragraphs allowing the roofing, &c., of this ko/¢AZaka as in V, 11, 6, and drains for the Arama, as in V, 14, 3.]
11. Now at that time Seniya Bimbis4ra, the king of Magadha, wanted to build a pasAda ° (residence),
1 Uparope. Compare Uparopaka at G4Ataka II, 345.
* Apesiyam. See p. 321 of the edition of the text, reading of course kans/haka,
5 Akkav4/a, on which Buddhaghosa says nothing. A kind of dress made from the stalks of the akka plant is mentioned in Mahavagga VIII, 28, 2.
‘ Tosaza, which is the ornamental erection over a gateway of which such excellent examples in stone have been found at the Sanchi and Bharhut Topes.
5 The exact meaning of the word P4s4da at the time when thisp. 179 covered with cement and clay, for the use of the Samgha. And it occurred to the Bhikkhus, ‘What kind of roof now has been allowed by the Blessed One, and what kind of roof has not been allowed ?’
They told this matter to the Blessed One.
*T allow, O Bhikkhus, roofing of five kinds—brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’
End of the First Bhaavara (or Portion for Recitation).
4.
*T allow, O Bhikkhus, roofing of five kinds—brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’
End of the First Bhaavara (or Portion for Recitation).
4.
1. Now at that time the householder Andatha Pizdika was the husband of the sister of the Ragagaha Seéthi. And Anatha Pindika the householder went to Ragagaha on some business or other. Now at that time the Samgha, with the Buddha at its head, had been bidden by the Seéthi of Ragagaha for the morrow’s meal. And the Seéthi of Ragagaha gave command to his slaves and work-people, saying, ‘So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and prepare delicacies?’
book was written has not yet been precisely ascertained. In later times it meant a building of several storeys, each successive storey being smaller in superficial area than the one immediately beneath it. Compare the Mah4-loha-p4s4da so often mentioned in the Mahavamsa (pp. 161-257), the stone pillars of the lowest stories of which are still one of the sights of Anuradhapura.
? Uttari-bhangam. Childers sub voce uttari is in doubt what the meaning of this phrase is. It is no longer uncertain that the word means ‘delicacy’ of some sort. Whether the term was more
N 2
p. 2
And it occurred to Andtha Pisdika the householder, ‘Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me; but now he appears excited, and is giving orders to his slaves and work-people. How can it be? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Magadhan Seniya Bimbis4ra, together with his retinue, for to-morrow’s meal?’
2. Now when the Se¢¢hi of Ragagaha had given commandment to his slaves and his work-people, he went up to the place where Andtha Pindika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anatha Pizdika the householder [told him the thoughts that had passed through his mind].
‘I am neither taking nor giving in marriage, O householder’ (was the reply), ‘nor have I invited the M4gadhan Seniya Bimbis4ra to to-morrow’s meal. But a great sacrifice I have set on foot, for the Samgha, with the Buddha at its head, has been invited for to-morrow’s meal at my house.’
‘Did you, O householder, say “the Buddha ?”’
‘Yes, it was “the Buddha” that I said.’
precise, and denoted some particular delicacy or not, is still doubtful, Compare the passages quoted in our note above on Mahévagga VI, 14, 3 (adding Gataka I, 186, and Xullavagga IV, 4, 5, VIII, 4, 4), which show that it was eaten with boiled rice or congey; is mentioned along with ghee and oil; and could be made from the flesh (or other parts) of a sucking-pig. If it were not for the latter circumstance (GAtaka I, 197) it might well be pickles or chutney.
If it were not for the latter circumstance (GAtaka I, 197) it might well be pickles or chutney.
p. 181
[And thrice the same question was put, and the same reply was given.]
‘Hard is it, O householder, to meet even with the mere expression in the world—the news, that is, of “a Buddha, a Buddha'.” Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha ??’
‘It is not now, O householder, the proper time to pay a visit to the Blessed One; but early on the morrow you shall go and visit him.’
Then Anatha Pindika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared.
3. And Anatha Pizdika the householder went up to the gate leading to the Sitavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sivaka the Yakkha, himself the while invisible, caused a sound to be heard, saying :
‘A hundred elephants, a hundred steeds, a hundred chariots with mules °,
‘A hundred thousand virgins with their jewelled earrings on,—
1 «Much more so with the reality’ is to be understood. Compare Mah4-parinibbfna Sutta VI, 63 (at the end).
* On this rendering of Samm4-sambuddham, see Rh. D.’s ‘Hibbert Lectures,’ pp. 145-147.
5 Assatari. Compare vakkhatarf at Mahavagga V, 9, 1, 3. The word recurs below at VII, 2, 5.
p. 182
‘These are not worth, O householder, the sixteenth portion of one single stride.
‘Go on, go on, O householder! Advance, and not retreat, shall profit thee.’ . Then the darkness disappeared before Andtha Pizdika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased.
[And a second and a third time the same thing happened, and the same words were heard, and with the same result. ]
4. And Andtha Piadika the householder arrived at the Sitavana; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Andtha Pindika the householder when he was coming from afar; and the Blessed One left the place where he had been walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed An&tha Pizdika the householder, and said:
‘Come hither, Sudatta !’
Then Anatha Pinzdika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed One was, and bowed down before him, falling at his feet, and said:
‘I trust my lord the Blessed One has slept in peace!’
‘He ever sleeps in peace, the Arahat who is free},
* Brahmazo parinibbuto. To translate the first of these words by ‘Brahman’ would mislead English readers. It is constantly used in early Buddhist texts for Arahat. On the use of
p. 183
‘Who is not touched by lusts, but calm and free from sin’,
‘Has broken all the bars (to freedom of the mind)!, has quenched the anguish in his heart,
‘Has fixed peace in his mind, and peaceful, sleeps in peace ®.’
54. Then the Blessed One discoursed to Andtha Pizdika the householder in due order; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Andtha Pizdika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Andtha parinibbuto not in the sense of ‘dead,’ but of a living man in the sense of ‘spiritually free,’ compare Dhammapada, verse 89; Sutta Nip4ta II, 13, 1, 12, III, 12, 35; and Mah-parinibbéna Sutta IV, 3.
1 Nirfipadhi, i.e. free from K4ma, Kilesa, and Kamma.
* SabbA 4sattiyo &ketva. Having cut or broken all the 4satti’s (from the root savig, to hang), the things which hang on to and burden a man in his spiritual progress. Compare the figure of speech at Gtaka I, 5 (Asattam kunapam Ahaddetv4). Buddhaghosa says sabb4 Asattiyo 4#etvad ti .... hadaye daratham Aitte kilesa-daratham ginetva.
* Vineyya and appuya are no doubt gerunds. In a corresponding passage of the Anguttara Nikaya the Phayre MS. reads appeyya, which smoothes over a difficulty at the expense of the better reading.
* The following section is in identical terms with Mah4vagga I, 4, 5, 10, V, 1, 9, 10, VI, 26, 8, 9.
p. 6
Pizdika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Anatha Pizdika the householder see, and master, and understand, and penetrate the Truth; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said:
And he addressed the Blessed One, and said:
‘Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him, And may the Blessed One consent to accept at my hand the to-morrow’s meal for himself and for his Order of Bhikkhus.’
Then the Blessed One, by silence, granted his consent. And when Anatha Pizdika the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence.
6. Now the Seé¢thi of Ragagaha heard that the
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Order of Bhikkhus which has the Buddha at its head had been invited by Andtha Pindika the householder for the morrow’s meal. And the Seé¢hi of Ragagaha said to Andtha Pizdika the householder: ‘They say, O householder, that you have invited the Bhikkhu-samgha, with the Buddha at its head, for the morrow’s meal, and you are but a stranger here. I will provide the means!, O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head, with food.’
‘It is not necessary, O householder; I have means sufficient for the purpose.’
[And the townsman of Ragagaha*, and Seniya Bimbiséra the Raga of Magadha, made the same offer in the same words, and received the same reply. ]
7. Then Anatha Pizdika the householder, when the night was far spent, made ready in the house of the Se¢thi of Ragagaha sweet food both hard and soft, and had the time announced to the Blessed One, saying, ‘The time, Lord, has come; and the meal is ready.’
And the Blessed One, when he had dressed himself in the early morning, went duly bowled and
1 Veyyayikam formed from vyaya, expenditure. Veyy4yikan ti vayakaranam vuéhati (B.).
* Ragagahako negamo. This person has been already mentioned, and there also in intimate connection with the Se//Ai of R4gagaha, in the Mah4vagga VIII, 1, 2, 16. It is tolerably clear from the connection that this is no ordinary citizen, but one holding a distinct and semi-official position. In this respect the word is an exact parallel to its neighbour the Se/thi. For instances of the word in its more general sense, see Kagsdyana (ed. Senart), p. 219, and D&shavamsa III, 3.
p. 8
In this respect the word is an exact parallel to its neighbour the Se/thi. For instances of the word in its more general sense, see Kagsdyana (ed. Senart), p. 219, and D&shavamsa III, 3.
p. 8
robed to the house of the Se¢¢hi of RAgagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anatha Pizdika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand's And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anatha Pizdika took his seat on one side; and, so seated, he said to the Blessed One: ‘May the Blessed One consent to spend the rainy season of Was at Savatthi, together with the Order of Bhikkhus.’
‘The Tath4gatas, O householder, take pleasure in solitude.’
‘I understand, O Blessed One; I understand, O Happy One’ (was the reply)’.
Then the Blessed One, after he had instructed and aroused and incited and gladdened Anatha Pindika the householder with religious discourse, arose from his seat, and departed thence.
8. Now at that time Andtha Pizdika the householder had many friends and large acquaintance, and his word was held of weight*. When he hadp. 187 brought the business he had in hand at Ragagaha to its conclusion, he set out towards SAvatthi; and on the way he gave orders to people, saying, ‘ Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come. And those people [did all even as they were commanded},
1 Compare the note on Mah4vagga I, 8, 4.
* Affitam bhagava anfdtam sugata ti. The first word is the standing expression used when the Buddha or a Thera has signified a request, not in so many words, but in some phrase from which the request may be implied, and the person addressed desires to express that he has perceived the intended implication. Compare Dipavamsa XIV, 65, XV, 5.
* AdeyyavAko ti tassa vatanam bahugan& mAnetabbam mafifantt ti attho (B.). In Puggala III, 11, we have the phrase tassa vakanam Adheyyam gakkhati, which the commentary explains by hadaye 4dhatabbam fhapitabbam.
And when An&tha Pizdika the householder had arrived at SAvatthi, he examined all the region round about it, saying}, ‘ Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind 2, hidden from men, well fitted for a retired life ?’
g. And Anatha Pizdika the householder saw that the garden of Geta the Kumara had [all these advantages] And when he saw that, he went to Geta the Kumara, and said to him, ‘Sir, let me have your garden to make an Ardma on it.’
And Anatha Pizdika the householder saw that the garden of Geta the Kumara had [all these advantages] And when he saw that, he went to Geta the Kumara, and said to him, ‘Sir, let me have your garden to make an Ardma on it.’
‘It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.’
‘I take, Sir, the garden at the price.
‘ No, O householder, there was no bargain meant?.’
1 The following speech is identical with that put into Bimbisfra’s mouth on choosing the Ve/uvana, above Mahfvagga I, 22, 16, 17.
* Viganavatam, of which neither the reading nor the meaning is certain. See the various forms given from the commentaries in the notes on the text of the passage in the Mahfvagga, loc. cit.
* Na gahito: literally, ‘it is not taken.’
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Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: ‘The ArAma is taken, Sir, at the price which you fixed.’
And Anatha Pizdika the householder had gold brought down in carts, and covered the Getavana with (pieces) laid side by side’.
10. Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Andatha Pizdika the householder told his servants to go back and fetch more gold, saying he would cover that piece also.
Then thought Geta the Kumara, ‘ This can be no ordinary matter *, for which this householder is ready to lavish so much gold!’ And he said to Anatha Pizdika the householder, ‘It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift.’
Then Andatha Pizdika the householder thought’, ‘This Geta the Kumara is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline. And he gave up that
1 It is evident from the illustration of this story on a bas relief at the Bharhut Tope that these pieces of money were supposed to be square, not round. See Cunningham’s ‘The Stipa of Bharhut,’ Plate No. LVII and pp. 84-86.
3 Na orakam bhavissati. Compare Mahdvagga I, 9, 1, and the commencement of our next chapter below. The idiom recurs in VII, 3, 3.
5 The following phrase is identical with that put into the mouth of Ananda, at Mah&vagga VI, 36, 3, with respect to Roga the Malla. In the text here there is a slight misprint; the full-stop after 74tamanusso should be struck out.
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space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it.
In the text here there is a slight misprint; the full-stop after 74tamanusso should be struck out.
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space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it.
And Anf&tha Pizdika the householder built? dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vih4ra) 2, and closets, and cloisters, and halls for exercise, and wells, and sheds for the well °, and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds ¢.
5.
1. Now when the Blessed One had stayed at Ragagaha as long as he thought fit, he set out towards Vesalf; and journeying straight on he in due course arrived there. And there at Vesdli the Blessed One stayed in the peak-roofed hall at the MahAavana. ;
Now at that time the people were zealously engaged in putting up new buildings (for the use of the Order) °, and as zealously provided with the
2 With the following list should be compared the list of things that laymen build for themselves given in Mah4vagga III, 5, 7.
3 Kappiya-kusiyo. See Mahavagga VI, 33.
* Udapana-salayo. See above, V, 16, 2.
‘Mandape. See Mahfvagga VIII, 7, 1, and above, Xullavagga VI, 3, 7.
5 Navakammam karonti. This idiom always connotes .buildings for the use of the Order. See the passages quoted in our note on Xullavagga I, 18, 1. If the buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunts, then a Bhikkhunf, was appointed to superintend the works in order to ensure thep. 2 requisite clothes, and food, and lodging, and medicine for the sick, all such Bhikkhus as superintended their work.
Now a certain poor tailor thought, ‘This can be no every-day matter on which the people are so zealously engaged. Let me too set to work on a new building.’ And that poor tailor himself kneaded the clay, and laid the bricks, and raised the walls. But by his want of experience the laying was out of line and the wall fell down. And a second and a third time he [repeated his work, and with the same result].
2. Then that poor tailor murmured, was annoyed, and became indignant, saying, ‘ These Sakyaputtiya Samamas exhort and teach those men who provide them with the requisite clothes, food, lodging, and medicine, and superintend their buildings for them. But I am poor, and no one exhorts or teaches me, or helps me in my building !’
The Bhikkhus heard him so murmuring, and told the matter to the Blessed One. Then the Blessed One on that occasion and in that connection made a religious discourse, and gave command to the Bhikkhus, saying, ‘I permit you, O Bhikkhus, to give new buildings in course of erection (for the use of the Order) in charge (to a Bhikkhu who shall superintend! the work). And the Bhikkhu who buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments.
the work). And the Bhikkhu who buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments.
The buildings referred to in this section are no doubt intended to be the same as those referred to in Xullavagga V, 13, 3.
1 Navakammam datum. For the works which ought not to be included, and for those which might be lawfully included in this term, see below, Xullavagga VI, 17. Hence the overseer is called navakammika.
VI, 6, 1. ON DWELLINGS AND FURNITURE. Ig!
is overseer shall zealously exert himself to the end that the work on the Vihara may be brought toa rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out '.
3. ‘And thus, O Bhikkhus, is the work to be given in charge. In the first place a Bhikkhu is to be asked (whether he will undertake the duty). When he has been asked, some able and discreet Bhikkhu is to lay the matter before the Samgha, saying, “Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha give in charge to such and such a Bhikkhu the Vihara of such and such a householder as a navakammam. This is the motion (#atti). Let the venerable Samgha hear me. The Samgha hereby gives in charge... . (&c., as before). Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak. The Samgha has given in charge .... (&c., as before). Therefore is it silent. Thus do I understand.”’
6 3, 1. Now when the Blessed One had stayed as
long as he thought fit at Vesdlt he set out towards SAvatthi.
1 Khazdan ti bhinnok4so: phullan ti phalitokaso (B.). The expression recurs below at VI, 17, 1.
® The incident related in the following chapter is identical with the 37th G4taka (including the Introductory Story there given) already translated by Rh. D. in the ‘Buddhist Birth Stories,’
PP. 310-314.
p. 2
Now at that time the pupils of the Kabbaggiya Bhikkhus went on in front of the Bhikkhu-samgha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying, ‘This will do for our superiors (upagg/4yas), this for our teachers (44ariyas), this for ourselves.’ And the venerable S4riputta who had followed after the Bhikkhu-samgha which had the Buddha at its head, since all the rooms and all the sleeping-places had been occupied, found no place to sleep in, and took his seat at the foot of a certain tree.
Now the Blessed One, at early dawn, after he had risen, coughed. The venerable S4riputta coughed also.
‘Who is this ?’ (said the Blessed One.)
‘It is I, Lord; S4riputta.’
‘ How do you come to be sitting here, S4riputta ?’
Then the venerable S4riputta told the matter to the Blessed One.
Now the Blessed One, at early dawn, after he had risen, coughed. The venerable S4riputta coughed also.
‘Who is this ?’ (said the Blessed One.)
‘It is I, Lord; S4riputta.’
‘ How do you come to be sitting here, S4riputta ?’
Then the venerable S4riputta told the matter to the Blessed One.
2. Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhusamgha, and asked, ‘Is it true, as I have been told, O Bhikkhus, that the pupils of the Ahabbaggiya Bhikkhus have (acted in this way) ?’
‘It is true, Lord.’
Then the Blessed One rebuked them, saying (as usual, see Kullavagga I, 1, 2, 3), and he said to the Bhikkhus, ‘Who is it, O Bhikkhus, who is worthy of the best seat, and the best water, and the best food?’
Some of the Bhikkhus said, ‘One who belonged to a Kshatriya family before he entered the Order.’ Others of the Bhikkhus said, ‘One who belonged to a Brahman family before he entered the Order.’ Others again said, ‘One who belonged to a Gahap. 193pati! family before he entered the Order—one versed in the Suttas—one versed in the Rules of the Order—an expounder of the Dhamma ?—one who has attained the first, second, third, fourth Gh&na—one who has entered the first, second, third Path—an Arahat—one who has the threefold wisdom *—one who has the six powers *.’ .
3. Then the Blessed One addressed the Bhikkhus, and said, ‘ Long ago, O Bhikkhus, there was a great banyan tree on the lower slopes of the Himalaya range; and near it there dwelt three friends—a partridge, a monkey, and an elephant. And they dwelt together without mutual reverence, confidence, and courtesy®, Then, O Bhikkhus, it occurred to those friends, “ Come now, let us find out which of us is the elder by birth ; and let us agree to honour and reverence and esteem and support him, and by his counsels let us abide.” So, Bhikkhus, the partridge and the monkey asked the elephant,
‘“ How far back can you, friend, remember ?”
‘“ Friends! when I was little I used to walk over
1 On this mention of gahapati as the name of a caste or rank, compare the passage in the Tevigga Sutta I, 47 = Sdmasifiaphala Sutta, p. 133 (translated by Rh. D. in ‘ Buddhist Suttas from the Pali, S. B. E. vol. xi, p. 187), where the word is opposed to afimatarasmim kule pakkagAto.
* Dhamma is here possibly already used in the special sense to which the tem Abhidhamma was afterwards applied. So Punna, who in the Anguttara Nikaya I, 14, is called the chief of the expounders of the Dhamma (compare Dipavamsa IV, 4), says of himself in the Apadina abhidhammanayaiifio ‘ham.
*> Teviggo. See Rh. D.’s remarks in ‘Buddhist Suttas,’ pp. 161, 162.
* This list contains one or two terms which are omitted in the Gataka introduction.
° These terms recur at Mahavagga I, 25, 6.
{20] fo)
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this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.”
° These terms recur at Mahavagga I, 25, 6.
{20] fo)
p. 3
this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.”
‘ Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same question],
‘“ Friends! when I was little, sitting once on the ground, I gnawed at the then topmost twig of this banyan. So far back can I remember.”
‘Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same question],
‘“Friends! there was formerly a lofty banyan tree in yonder open space. One day after eating one of its fruits, I voided the seed here; and from that this banyan tree grew up. So I must be older than either of you.”
‘Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, “ You, friend, are the oldest of us all. Henceforth we will honour and reverence and esteem and support you, and by your counsels will we abide.”
‘Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in obedience to the Five Precepts, and observed them also himself. And dwelling together in mutual reverence, confidence, and courtesy, at the dissolution of the body after death they were reborn unto a happy state in heaven. And this (perfect life of theirs) became known as “the good life of the partridge ?.”
’Tis those who reverence the old That are the men who Dhamma know,
» Tittiriyam brahmadariyam. It is quite possible that a covert sarcasm is here intended to be understood against the Taittirlya Brahmans.
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Worthy of praise while in this life And happy in the life to come.
4. ‘So that, O Bhikkhus, since even animals can live together in mutual reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let your light shine forth! that you, who have left the world to follow so well taught a doctrine and discipline, may be seen to dwell in like manner together. And when he had delivered a religious discourse (as in I, 1, 3), he said to the Bhikkhus:
‘I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in reverence, salutation, proper respect, and apportionment of the best seat and ‘water and food, shall be according to seniority. But property belonging to the Samgha shall not be exclusively appropriated according to seniority *%. Whosoever does so, shall be guilty of a dukka/a.
5. ‘ These ten, O Bhikkhus, are not to be saluted —a Bhikkhu afterwards admitted unto the higher grade of the Order by one previously admitted—a person not admitted—a senior Bhikkhu when he belongs to a different community, and does not speak according to the Dhamma—a woman*'—a eunuch —a Bhikkhu who has been placed under probation *’—one who, having been so placed, is
* Tam sobhetha yam.... On this idiom compare Mah4vagga X, 2, 20.
On this idiom compare Mah4vagga X, 2, 20.
* Compare chapter 7 and also chapter 12. It would seem from these passages that the prohibition to reserve exclusively according to seniority the use of property. belonging to the whole Samgha was held to imply that the temporary use of it was to go according to seniority. Compare X, 18.
* See Kullavagga X, 3.
* Compare Mah4vagga I, 61, 2.
® See Xullavagga I, 1, 2.
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p. 1
liable to be thrown back to the beginning of his probationary term'—one who is liable to have a penance (M4natta) imposed upon him—one who is undergoing a penance—one who, so undergoing a penance, is fit to be rehabilitated.
‘And these three, O Bhikkhus, ought to be saluted—one previously admitted into the higher grade of the Order by one afterwards admitted— the senior in a different community when he speaks according to the Dhamma—and, O Bhikkhus, throughout the worlds of men and gods, of Maras and of Brahmas, by all creatures Samamzas and Brahmans, gods and men, the Arahat Sammé4sambuddha.’
7.
1. Now at that time people provided arbours (mazdapas), and couches, and room for the use of the Samgha. And the pupils of the Kzabbaggiya Bhikkhus, saying, ‘It has been laid down by the Blessed One that that which pertains (wholly) to the Samgha shall be used according to seniority, but not that which is given only for the temporary use of the Samgha,’ went on in front of the Samgha and occupied the mazdapas, and occupied the couches, and occupied the room, saying, ‘This shall be for our superiors, and this for our teachers, and this for ourselves.’
And SAriputta (&c., as in last chapter, §§ 1, 2, down to) Then the Blessed One rebuked them, &c., and said to the Bhikkhus, ‘Even that which has been set aside only for the temporary use of
» See Kullavagga Ill, 14.
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the Samgha is not, O Bhikkhus, to be reserved for exclusive use according to seniority.’
8.
1. Now at that time people arranged in the eating-rooms, or in the interior courtyards of their houses, lofty and large couches, such as [here follows the list of things forbidden in Mahavagga V, 10, 4}. The Bhikkhus, fearing to offend, would not sit down upon them.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to sit down on seats arranged by laymen—excepting three, (that is to say) large cushions, divans, mattresses '—but not to lie down upon them.’
Now at that time people put in -the eatingrooms, or in the courtyards, stuffed couches and stuffed chairs. The Bhikkhus, fearing to offend, would not sit down on them.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to sit down on any [such] things arranged by laymen, but not to lie down upon them ®’
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1. Now the Blessed One, proceeding on his journey, arrived in due course at SAvatthi; and there,
1 These are Nos. 1, 2, and 7 in the list just referred to, and may be kept if treated in the way laid down in VI, 14, 2 below.
Now the Blessed One, proceeding on his journey, arrived in due course at SAvatthi; and there,
1 These are Nos. 1, 2, and 7 in the list just referred to, and may be kept if treated in the way laid down in VI, 14, 2 below.
2 This rule has already occurred in identical terms at Mahévagga V,11. Probably both here and there the word such, which we have here added in brackets, is to be understood.
p. 2
at SAvatthi, the Blessed One stayed in the Getavana, the park of Anatha Pizdika. Then Anatha Pindika the householder [invited the Blessed One for the morrow’s meal, and when the meal was over, he said to the Blessed One "]:
‘What, Lord, shall I do with regard to the Getavana ?’
‘You may dedicate it, O householder, to the use of the Samgha of the four directions*? either now here present, or hereafter to arrive.’
‘Even so, Lord, said Andtha Pizdika the householder in assent to the Blessed ‘One, and he did so.
2. Then the Blessed One gave thanks to Anatha Pindika the householder in these verses. [Here follow the same verses as were used above in VI, I, § on the presentation of the Getavana*.]
10.
1. Now at that time it had been settled that a certain high official at court, a follower of the Agtvakas, should provide the day's meal for the Samgha. And the venerable Upananda the Sdkyan, coming late, but before the meal was over, made the Bhikkhu next (junior to him in seniority‘) get
1 The usual terms are here followed throughout: see, for instance, above, VI, 4, 6, 7.
* That is ‘of all the world.’ See our note above on Mahavagga VIII, 27, 5, where the phrase has already occurred.
® The verses are quoted in the account of An&tha Pindika’s gift given in the Gataka commentary (Fausbdll I, 93; Rh. D.’s ‘ Buddhist Birth Stories,’ I, 131).
“ Anantarikam; perhaps ‘the Bhikkhu (who happened to be)
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up out of his seat; and the dining-hall was thrown into confusion.
Then that minister became indignant, murmured, and was annoyed: ‘ How can the Sakyaputtiya Samamas behave so! Is it not then lawful for any one, unless he have been seated, to eat as much as he requires ?’
And the Bhikkhus heard him murmuring, &c. And they told the matter to the Blessed One.
‘Is it true as they say, &c. ?’
‘It is true, Lord’
Then the Blessed One rebuked him, &c., and he said to the Bhikkhus, ‘A Bhikkhu is not, O Bhikkhus, to be made to get up out of his seat before the meal is over. Whosoever does so, shall be guilty of a dukka¢a. And if any one causes another to get up, and be then invited to partake of the meal, he shall be ordered to go and fetch water. If he shall thus receive the place, it is well; if not, the other one shall first complete his swallowing of the rice, and shall then give up the place to his senior. But in no case, O Bhikkhus, do I say that a place properly belonging to a senior Bhikkhu is to be taken (by a junior). Whosoever does so, shall be guilty of a dukka/¢a’
But in no case, O Bhikkhus, do I say that a place properly belonging to a senior Bhikkhu is to be taken (by a junior). Whosoever does so, shall be guilty of a dukka/¢a’
2. Now at that time the Aabbaggiya Bhikkhus made sick Bhikkhus get up (from their seats). The sick men said, ‘We cannot, Sirs, get up; for we are sick.’
‘We insist upon your getting up,’ said they; and next (to him).’ The text reads anantarikam, which is a misprint. Compare Mahfvagga IX, 4, 8, and Xullavagga VII, 3, 9, VIII, 4, 1.
1 Compare the rule for Bhikkhunts at X, 18. .
p. 1
seizing them, and pulling them up, they let them go as they were standing. The sick men, as soon as they were let go, fell down.
They told this matter to the Blessed One.
‘A sick man, O Bhikkhus, is not to be made to get up. Whosoever does so, shall be guilty of a dukka/a.’
Now at that time the Aabbaggiya Bhikkhus, saying, ‘We are sick, and cannot be turned out,’ took possession of the best sleeping-places.
They told this matter to the Blessed One.
‘I enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable sleeping-places.’
Now at that time the Adabbaggiya Bhikkhus, on pretext of some slight indisposition?, took exclusive possession of sleeping-places.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukka Za.’
11?
1. Now at that time the Sattarasa-vaggiya Bhikkhus made ready a certain large Vihdra in the neighbourhood °, with the intention of dwelling in it, And when the Adabbaggiya Bhikkhus saw what they were doing, they said: ‘These vener- ‘able ones, the Sattarasa-vaggiya Bhikkhus, are
1 Lesakappen4 ti appakena stsbadhddimattena (B.).
® The story in this section forms also the introductory story to the 17th Pasittiya.
* Pakkantimam; perhaps ‘in the border-country.’ Compare pakkantam nagaram, a frontier fort at Dhammapada, p. 56.
VI, 11, 1. ON DWELLINGS AND FURNITURE. 20f getting a Vihdra ready; come, let us turn them out.’ Some of them said: ‘Let us stay here! whilst they get it ready, and turn them out when it is prepared.’ So the Adabbaggiya Bhikkhus said to the Sattarasa-vaggiyas: ‘ Depart, Sirs; the Vihara has fallen unto us.’
‘Why did you not, Sirs, say so sooner; and we would have got some other one ready ?’
‘Is not, then, this Vihara the common property of the Samgha ?’
‘Yes, Sirs; that is so.’
‘Then depart, Sirs; for the Vihara has fallen unto us.’
‘It is large, Sirs, this Viha4ra. You can dwell in it, and we as well,’
Then, full of anger and displeasure, they repeated, ‘ Depart, Sirs; this Vih4ra has fallen unto us.’ And seizing them by the throat, they cast them out. And the others, being ejected, wept.
The Bhikkhus asked, ‘Why, Sirs, do you weep?’
Then they told them; and the moderate Bhikkhus murmured, &c., and told the matter to the Blessed One.