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 7 of 14
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.
‘Is it true, as they say, &c. ?’
‘It is true, Lord.’
Then he rebuked them; and when he had delivered a religious discourse, he said to the Bhikkhus :
‘A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihdra, the common property of the Samgha, in anger and vexaticn. Whosoever does so, shall
1 Agametha y4va. Compare the introductory story to the 46th Pakittiya.
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be dealt with according to the law'. I allow you, O Bhikkhus, to allot the lodging-places (common to the Samgha to those who have need of them)?’
2. Now the Bhikkhus thought, ‘ How then shall the lodging-places be allotted ?’
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to appoint as an apportioner of lodging-places a Bhikkhu possessed of these five qualifications—one who does not walk in partiality, who does not walk in malice, who does not walk in stupidity, who does not walk in fear (and so on, as in Khandhaka IV, chapter 10, down to the end of the Kammavaé&a4).’
3. Now the apportioners of lodging-places thought, ‘How then ought the lodging-places to be apportioned ?’
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to count the sleepingplaces, then to apportion accordingly®’
When apportioning according to the number of sleeping-places, some remained unallotted ‘.
_) That is, under the 17th PAsittiya.
* Senasanam g4&hetum. Buddhaghosa has nothing on this idiom, but its meaning is sufficiently clear from the connection.
® Seyyaggena gahetum. Buddhaghosa has no special explanation of agga here, but in his explanation of the passage says that this is to be so done that each Bhikkhu receives room for a couch (mafikaf‘hanam). Agga must here be agra, to which Bohtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of ‘multitude.’ So below in XH, 1, 1, the Vaggiputtakas divide money amongst themselves bhikkhu-aggena, ‘ according to the number of the Bhikkhus.’ Seyy4 is here used in the same meaning as that in which sen4sana is used throughout the rest of this chapter and the next. See VIII, 1, 4.
“ Ussadiyimsu. Buddhaghosa says ussdrayimsf ti maf-
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‘I allow you, O Bhikkhus, to apportion according to the number of apartments (Vih4ras).’
When so apportioning, some apartments(Vih4ras) remained unallotted.
‘TI allow you, O Bhikkhus, to apportion according to the number of buildings (Parivezas)!.’
When so apportioning, some buildings (Parivezas) remained unallotted.
‘TI allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu *’
When more than one share had been allotted, another Bhikkhu arrived.
‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so*.’
‘TI allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu *’
When more than one share had been allotted, another Bhikkhu arrived.
‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so*.’
Now at that time they allotted sleeping-places to a Bhikkhu who was then staying outside ‘the boundary (of the district in which the building was situate)‘,
They told this matter to the Blessed One.
kafhanani atirekAni ahesum. His reading is in a copy of his work in Burmese characters, and is supported, both here and in P&tittiya XLVI, 2, where the word recurs, by a Burmese copy of the text. The Sinhalese reading is the correct one, but one may compare the idiom ganam, or parisam, ussdreti at Mah4vagga VIII, 1, 22, and Gataka I, 419, 434. So at IX, 1, 3, 4, the reading uss4reti given in the text is corrected at p. 363 into ussAdeti, in accordance with the reading of the Sinhalese MS.
* The relation of the Vihara to the Parivema is here curious. In the later language parivena means ‘cells.’ Here it evidently includes several viharas.
® Anubh4gan ti puna aparam pi bh4gam datum (B.).
* Na ak4mé is used here in a sense precisely parallel to that in which it occurs at Mahavagga VII, 24, 4. See the passages quoted in our note there.
‘ Nisstme ‘Aitassa. See on this phrase above, Mahavagga VII, 1, 5, and VIII, 2, 3. It is repeated below, VI, 17, 2
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‘You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a dukkaéa.’
Now at that time the Bhikkhus, after the lodgingplaces had been allotted, kept them to the exclusion of others for all time.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of adukkaZa. I allow you to retain them for the three months of the rainy, but not for the dry season.’
4. Then the Bhikkhus thought, ‘ What is (it now that constitutes) an allotment of lodging-places ?’
They told this matter to the Blessed One.
‘There are these three allotments of lodgingplaces, O Bhikkhus,—the earlier, the later, and the intermediate. The earlier is to be held on the day after the full moon of AsA/ka (June— July); the later, a month after that full moon’; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavaraz4 ceremony, with reference to the rainy season of the following year. These, O Bhikkhus, are the three allotments of lodging-places.’
Here ends the Second Portion for Recitation.
12.
1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in
1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahfvagga III, 2.
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12.
1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in
1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahfvagga III, 2.
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Savatthi, went to a certain country-place where a community of the Samgha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, ‘ Now this brother, Upananda the Sakyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Samgha'. If he should spend the rainy season here, then shall we all dwell in ‘discomfort. Come, let us question him.’ And they asked the venerable Upananda the Sakyan:
‘Have not you, friend Upananda, had a lodging allotted to you in SAvatthi??
‘ That is so, Sirs.’
‘What then do you, friend Upananda, being one, yet take exclusive possession of two (lodgingplaces) ?’
‘Well, I do now, Sirs, set (the lodging) here free, and take the one there.’
Those Bhikkhus who were moderate murmured, &c., and they told the matter to the Blessed One.
Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Upananda the Sakyan:
‘Is it true, Upananda, that you, being one, have taken possession of two places ?’
‘It is true, Lord.’
Then the Blessed One rebuked him, saying, ‘How can you, O foolish one, do such a thing? What you took there, O foolish one, has been lost here; what you took here, has been lost there?. Thus, O
1 These are the acts which render a Bhikkhu liable to the Tagganiya Kamma. See Xullavagga I, 1, 1. 2 That is, by taking a lodging here you ipso facto renounced
206 KULLAVAGGA, VI, 13, t.° foolish one, you are deprived of both.’ And when he had delivered a religious discourse, he said to the Bhikkhus : ,
‘One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so, shall be guilty of a dukka/a.’
13.
1. Now at that time the Blessed One spake in many a figure concerning the Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and again and again in reference thereto in praise of the venerable Upéli. Then said the Bhikkhus: ‘The Blessed One speaks (&c., down to) Upali. Come, let us learn the Vinaya under the venerable Upali.’ And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable Upali. The venerable
- Upali taught them standing, out of reverence for the senior Bhikkhus, and the senior Bhikkhus heard him standing, out of reverence for the law; and thereby both the senior Bhikkhus grew weary, and the venerable Upili.
of equal height, or lower, out of reverence for the law?’
2. Now at that time a number of Bhikkhus stood around Upiali, waiting for seats?; and they grew weary.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on seats of equal height.’
Then the Bhikkhus thought, ‘How many of us are entitled to sit on seats of equal height ?’
They told this matter to the Blessed One.
‘TI allow you, O Bhikkhus, to sit on the same seat with those who are within three years of one another in seniority.’
Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat down on a couch, and broke the couch down; or sat down on a chair, and broke the chair down.
‘I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.’
Even when three sat on the couch, or chair, it broke.
‘I allow, O Bhikkhus, two to sit on a couch or a chair.’
Now at that time Bhikkhus who were not entitled to seats of equal height, were afraid they would offend if they sat together on a long seat.
They told this matter to the Blessed One.
1 Compare the fifteen rules of a similar character, Sekhiyas 57- 472, and especially No. 69.
‘® Onlookers apparently, not strictly learners. On the force of pa/imAneti, compare the Bhikkhunt-vibhanga, Paragika I, 1, and Gataka II, 423.
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‘I allow you, O Bhikkhus, to sit together on a long seat with others not entitled to sit on seats of equal height, unless they are women, or eunuchs, or hermaphrodites.’
Then the Bhikkhus thought, ‘What is the limit of length which is included under the term “long seat ?””’ .
‘I allow the term “long seat” to be used, O Bhikkhus, of any seat long enough to accommodate three persons.’
14,
1. Now at that time Vis4kha the mother of Migfra was anxious to have a storeyed building (pasAda), with a verandah (Alinda) to it, supported on pillars with capitals of elephant heads’, built for the use of the Samgha. Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??’
They told this matter to the Blessed One.
1 Hatthi-nakhakam, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa.
Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??’
They told this matter to the Blessed One.
1 Hatthi-nakhakam, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa.
2 On the meaning of paribhoga here compare VI, 18, 1. The doubt here expressed is curious, as a storeyed building (pas&da) is one of the five kinds of abodes (len4ni) specially sanctioned by Mah4vagga I, 30, 4, and Xullavagga VI, 1, 2; and a verandah (Alinda) has been also authorised by Kullavagga VI, 3, 5- No doubt the special point here is as to the carved pillars : but, even so, that this rule should be thus separated from the other tules as to buildings, in the commencement of this book (VI, 1-4), is a proof of the unsystematic way in which the Khandhakas have been put together. Even the final redaction which we have now before us contains much similar evidence of the gradual growth of these rules, See note 3 on the next paragraph.
VI, 1g,1- ON DWELLINGS AND FURNITURE. 209
‘I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.’
Now at that time the grandmother of Pasenadi of Kosala had died, and many unauthorised things had come into the hands of the Samgha, such as couches, divans (&c., as in chapter 8 above, and Mahavagga V, I0, 4).
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to use the stuffed couches (4sandi) after having broken off the legs?, and the divans (pallanka) after having removed the hair, and to comb out the cotton of the mattresses and make pillows of it*, and to use all the rest as floor covering %,’
15.
1. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Savatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus
1 Compare the 87th Pafittiya.
* This rule has already been given in VI, 2, 6.
® It is distinctly laid down without any reservation in Mahavagga V, 10, 5 (in the paragraph erroneously numbered V, ro, 4 in vol. ii, p. 28, of the present work), that the use of any of these things is a dukkafa offence. That this relaxation of that rule should be inserted only here, looks very much like an after-thought, even though the former passage merely refers to the use of these things as seats. This is more especially noteworthy from the fact mentioned in the last ‘note.
The rules as to new rugs or mats to be used for sitting upon, are contained in the rrth to the rth Nissaggiya PAsittiyas,
[20] Pp. 2 thought: ‘{This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.’ And they [did so 1}.
Then the incoming Bhikkhus said to them: ‘ Prepare, Sirs, sleeping accommodation for us,’
VI, 15, 2.
thought: ‘{This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.’ And they [did so 1}.
Then the incoming Bhikkhus said to them: ‘ Prepare, Sirs, sleeping accommodation for us,’
‘ There are no beds, Sirs, belonging to the Samgha. We have given them all away to one of us.’
‘What, Sirs? Have you then made away with property belonging to the Samgha ?’
‘ That is so, Sirs.’
The moderate Bhikkhus murmured, &c., and told | this matter to the Blessed One.
‘Is it true, O Bhikkhus, as they say, that Bhikkhus make away with Samgha property?’
‘It is true, Lord.’
2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus: ‘These five things, O Bhikkhus, are untransferable; and are not to be disposed of either by the Samgha, or by a company of two or three Bhikkhus (a Gaza), or by a single individual. And what are the five? A park (Ardma), or the site for a park—this is the first untransferable thing, that cannot be disposed of by the Samgha, or by a Gama, or by an individual. If it be disposed of, such disposal is void; and whosoever has disposed of it, is guilty of athullaZaya. A Vihara, or the site for a Vih4ra—this is the second, &c. (as before). A bed, ora chair, or a bolster, or a pillow—this is the third, &c. A brass vessel, or a brass jar, or a brass pot, or a brass vase, or a razor, or an axe, or a
1 This is a direct infringement of the 82nd Paéittiya, which forbids property dedicated to the Samgha being diverted to the use of any individual.
VI, 16, 1. ON DWELLINGS AND FURNITURE. 2ITr hatchet, or a hoe, or a spade—this is the fourth, &c. Creepers, or bamboos, or muzga, or babbaga grass, or common grass, or clay, or things made of wood, or crockery—this is the fifth, &c. (as before, down to) thullakéaya.’
16.
1. Now when the Blessed One had dwelt at SAvatthi as long as he thought fit, he went on on his journey towards the Ki44 Hill with a great multitude of Bhikkhus—to wit, with about five hundred Bhikkhus, besides S4riputta and Moggallana.
And the Bhikkhus who were followers of Assagi and Punabbasu! hearing the news, said one to another, ‘Come, Sirs; let us divide all the sleeping accommodation belonging to the Samgha. S4riputta and Moggallana are men of sinful desires, and are under the influence of sinful desires. We will not provide sleeping-places for them.’ And they did so.
Now the Blessed One, proceeding on his journey, arrived at the Kia Hill. And he addressed a number of Bhikkhus, saying, ‘Do you go, O Bhikkhus, to the followers of Assagi and Punabbasu, and say: “ The Blessed One, Sirs, has arrived with a large number of Bhikkhus—to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallana. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for
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S4riputta and Moggallana.’
Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for
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S4riputta and Moggallana.’
1 On these Bhikkhus and their relations with Sdriputta and Moggallana, see above, Kullavagga I, 13-16.
P 2
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‘Even so, Lord,’ said those Bhikkhus in assent to the Blessed One; and they did so.
‘There is no sleeping accommodation belonging to the Samgha. We have divided it all’ (was the reply). ‘The Blessed One, Sirs, is welcome: and he may stay in whatever Vihara he chooses. But Sériputta and Moggallana are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.’
2. ‘What then, Sirs? Have you divided sleeping accommodation that is the property of the Samgha?’
‘That is so, Sirs.’
The mederate Bhikkhus murmured, &c. (down to) The Blessed One said to the Bhikkhus:
“These five things, O Bhikkhus, are unapportionable, and are not to be divided either by the Samgha, or by a Gaaa, or by an individual. If divided, the division is void; and whosoever does so, shall be guilty of a thullaZéaya. And what are the five (&c., as in VI, 15, 2)1?’
17.
1. Now when the Blessed One had remained at the Ki¢4 Hill as long as he thought fit, he proceeded on his journey towards A/avt; and in due course he arrived at A/avt, and there, at A/avt, the Blessed One stayed at the Agg4/ava Shrine.
Now at that time the Bhikkhus of A/avi? used top. 213 give new building operations in charge (to one or other of their number)', such as the following ?: when some clay or earth had merely to be put aside in heaps, when a wall had merely to be replastered, when a door had merely to be made, when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring *, or some roofing-work, or some joinery, or a bar had to be fixed to a door‘, when breaches or decay had merely to be repaired 5, or the flooring to be re-plastered *; and they assigned this office to one another for terms of twenty or thirty years, or with offences in relation to the navakammam., See, for instance, Paragika III, 5, 30.
1 These expressions ‘untransferable’ (avissaggiy4ni) and ‘unapportionable’ (avebhangiy4ni) have already occurred above at Mahavagga VIII, 27, 5
* The Bhikkhus of A/avi are frequently mentioned in connection
1 For the rule authorising such giving in charge in general cases, see above, VI, 5.
* For most of the following technical terms in building, see our notes above on Aullavagga V, 11, and V, 1, 2.
* See our note on this phrase above, V, 11, 6.
1 For the rule authorising such giving in charge in general cases, see above, VI, 5.
* For most of the following technical terms in building, see our notes above on Aullavagga V, 11, and V, 1, 2.
* See our note on this phrase above, V, 11, 6.
* Gandikadh4na-matten4 ti dv4ra-bahinam upari-kapofagandika-yogana-mattena (B.). Gandi is used in this sense at GAtaka I, 237. Compare the use of Dhamma-gandik4, ‘block of execution,’ at Gataka I, rg0, II, 124. The word gandika occurs also at Gataka I, 474 (last line), in the sense of ‘bunch:’ but it is there probably a misprint; for Oldenberg, in the parallel passage at Bhikkhuni-vibhanga, PAéittiya I, 1, reads bhandike. That the two words are easily confused in Burmese writing is shown by the fact that the Berlin (Burmese) copy of Buddhaghosa reads here also bhandik&dh4na-matten4 ti, &c., and again afterwards bhandika.
5 See our note on this phrase above, VI, 5, 2.
* Paribhanda-karana-matten4 ti gomaya-paribhaada-kas4vaparikaraza-mattena (B.). The very same expression is used in a wholly doubtful sense, and of some process of tailoring, in Mah4vagga VII, 1, 5.
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for life; or they gave in charge a completely finished Vihara to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt?).
The moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One-said to the Bhikkhus:
‘You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps... . (&c., as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, to give a Vihara not yet begun, or not yet finished?, in charge as a new building. And with reference to the work on a small Vihara, it may be given in charge as a navakamma for a period of five or six years, that on an Addhayoga for a period of seven or eight years, that on a large Vihara or a Pasdda for ten or twelve years.’
2. Now at that time the Bhikkhus gave the whole of a Vihéra as a navakamma (to one Bhikkhu to superintend)—or two Viharas to one Bhikkhu—or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him)—or the Bhikkhu who had taken in charge a
1 DhOmak4likan ti idam yav’ assa Aitaka-dhdmo na paffAyatiti tava ayam vihdro etass’ eva ti evam dhfima-k4le apaloketva kata-pariyositam viharam denti (B.). The word recurs below, applied to sikkhapadaw, in XI, 1, 9.
* Vippakatan ti ettha vippakato nama y4va gop4nasiyo na frohanti. Gopanastsu pana 4ru/hfsu bahukato n4ma hoti: tasm& tato pa//hdya na databbo (B.). The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mah4vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS, available. (? pakato.)
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The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mah4vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS, available. (? pakato.)
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building belonging to the Samgha kept exclusive possession of it—or the Bhikkhus gave work in charge to one not at that time within the boundary! —or Bhikkhus who had once taken charge kept exclusive possession for all time.
They told [each of] these matters to the Blessed One.
‘You are not, O Bhikkhus, to do [any one of these things} Whosoever does, he is guilty of a dukkaéa. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.’
3. Now at that time Bhikkhus who had taken charge of building operations left the place [or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph *}.
They told this matter to the Blessed One.
‘In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Samgha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his—if he then returns to the world, or dies, or admits that he is a sAmavera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Samgha
1 See above, VI, 11, 3.
* See Mah4vagga II, 22, 3, and II, 36, 1-3. In the latter of these two passages the three cases are omitted. In Mahavagga 1X, 4, 2, and 8, the whole 23 are given,p. 1 becomes the owner '—if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his—if he then admits that he is a eunuch, or that he has furtively attached himself to the Samgha, or that he has gone over to the Titthiyas; or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhuni, or that he has caused a schism in the Samgha, or that he has shed (a Buddha’s) blood, or that he is an hermaphrodite, then the Samgha becomes the owner.’
18.
1. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances? to the Vihara of a certain lay-disciple (up4saka).
Then that upa4saka murmured, &c.
They told the matter to the Blessed One.
‘Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukka‘Za.’
Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the
They told the matter to the Blessed One.
‘Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukka‘Za.’
Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the
} That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.).
* Vihara-paribhogam. ‘Meant for use only in that Vihéra.’ Compare above, VI, 14, 1.
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Uposatha Hall, or the meeting-place, sat on the ground; and their legs and robes got soiled.
They told the matter to the Blessed One.
‘I allow you, O Bhikkhus, to take things away for a certain time only?’
Now at that time a large Vihdra belonging to the Samgha went to ruin?» The Bhikkhus, fearing to offend, did not take the bedding in it away.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to take away things in order to save them from destruction.’
19,
1. Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Samgha.
They told this matter to the Blessed One *.
‘I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture 4’
Now at that time the Samgha had received a
3 Tavakalikam. The word occurs in Gftaka I, 121, 393 (on which see Rh. D. in ‘ Buddhist Birth Stories, p. 170, and ‘ Buddhist Suttas,’ p. 241), in Buddhaghosa’s notes on Mahavagga VII, 5, 1 (above, II, 154, note 7), in the Bhikkhuni-vibhanga, PAkittiya XXV, 2, and in Kullavagga X, 16, 1.
* Samghassa vih4ro udriyati. The whole phrase has already occurred at Mahfvagga III, 8.
* Because such things were forbidden by Mahavagga V, 10, 4, though kambala is not there specially mentioned.
‘ Phatikammatth4y4 ti vaddsikammatthaya ti. Vaddhikammatthaya phatikammam 4’ ettha samakam v4 atirekam v4 agghanakam mafika-pishadi-sendsanam eva vaéfati (B.).
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bear -skin, and a &akkali' rug, and a &olaka cloth 2.
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, to use them as mats to wipe your feet on >.’
20.
1. Now at that time the Bhikkhus walked over the mats used for sleeping upon with unwashen or wet feet, or with their sandals on; and the matting was soiled.
They told these matters to the Blessed One.
‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka/a‘,
2. Now at that time the Bhikkhus spat on the newly prepared floor ®, and the colour was spoilt.
? According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen or curtain over the space in a wall left for a window.
? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on, The word &ola means simply cotton cloth, but it is clear from these passages that Aolaka has some special connotation.
5 Not to sit upon.
? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on, The word &ola means simply cotton cloth, but it is clear from these passages that Aolaka has some special connotation.
5 Not to sit upon.
* With this should be compared the other rule in Mahavagga V, 6, 1, according to which the Bhikkhus were to wear sandals when getting upon bedsteads or chairs, lest these should become soiled. The two passages are parallel in wording throughout.
® Parikammakatdya. The floors were of earth, not of wood, and were restored from time to time by fresh clay or dry cowdung being laid down, and then covered with a whitewash, in which sometimes black or red (geruka) was mixed. See above, V, 11,6; VI, 3,1; 17,153 27. From the parallel passage at Mahavagga I, 25, 15, and Kullavagga VIII, 3, 1, it would seem that the red colouring was used rather for walls, and the black one for floors.
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They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka¢a. I allow, O Bhikkhus, the use of a spittoon.’
Now at that time the legs of the bedsteads and chairs made.scratches on the newly prepared floor.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to cover it up with floor-cloth.’
Now at that time the Bhikkhus leant up against the newly prepared walls?, and the colouring was spoilt.
They told this thing to the Blessed One.
‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, the use-of-a board to lean up against?’
The board scratched the floor at the bottom, and ruined the wall at the top.
‘T allow you, O Bhikkhus, to cover it at the top and bottom with cloth.’
Now at that time, fearing to offend, they would not lie down on places over which it was permissible to walk with washen feet °,
1 The walls were no doubt usually made with ‘ wattle and daub;’ that is, sticks with clay between the interstices. This was treated from time to time like the flooring (see last note).
* Apassena-phalakam. This article of furniture is mentioned, with the spittoon, in Mah4vagga I, 25, 15, 16, and in the parallel passage at Xullavagga VIII, 1, 3. We have rendered it in the Mahavagga by ‘board to recline on.’ Compare the use of apassayam in Buddhaghosa’s note on Xullavagga VI, 2, 4 (above, P- 153, note 3) of an arm-chair or sofa.
® DhotapAdak4 ti dhotap&dak4 hutva dhotehi padehi akkamitabbas/hane nipaggitum kukkusdyanti. Dhotapadake ti pi patho. Dhotehi padehi akkamitabba/hanass’ eva etam adhivakanam (B.).
p. 1
They told this matter to the Blessed One. ‘T allow you; O Bhikkhus, to lie down in such a place when you have spread something over it.’
21,
Dhotapadake ti pi patho. Dhotehi padehi akkamitabba/hanass’ eva etam adhivakanam (B.).
p. 1
They told this matter to the Blessed One. ‘T allow you; O Bhikkhus, to lie down in such a place when you have spread something over it.’
21,
1. Now when the Blessed One had remained at A/avt as long as he thought fit, he set out on his journey towards Ragagaha. And proceeding straight on, he arrived in due course at Ragagaha. And there, at Ragagaha, the Blessed One stayed at the Veduvana in the Kalandaka Nivapa.
Now at that time there was a scarcity of food at Ragagaha’. The people were unable to provide food for the (whole) Samgha; and they were desirous of providing food ? (to be sent to the Vihdra) for the use of a special Bhikkhu (designated by the donor) *, or for special Bhikkhus invited (by the donor in his own house) ‘, or for (single Bhikkhus) appointed by ticket (issued by the Samgha)°, or of providing food during a fortnight *, or on Uposatha
* Other special rules for times of scarcity will be found at Mahavagga VI, 17, 7; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare also PAragika IV, 1, 1.
* The above modes of receiving food (instead of collecting in a bowl morsels of food given in alms) are the dispensations allowed by Mahavagga I, 30, 4.
® Uddesa-bhattam katum. Compare the story of Upananda at Mah4vagga VI, 19, 1.
‘ Nimantanam kAatum. The word is only used in this special technical sense. Compare the whole story of Xulla-panthaka at Gataka I, 116, and especially the last line.
5 Salaka-bhattam &atum. See especially above, Kullavagga IV, 9; IV, to.
® Pakkhikam katum. Both Childers sub voce and Frankfurter
VI, 21, 2. ON DWELLINGS AND FURNITURE.
days (that is, on the last days of each fortnight) or on the first days of each fortnight.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, each of three ways of obtaining food.’ -
Now at that time the Aabbaggiya Bhikkhus having received good food for themselves, gave over the worse food (which they had also received) to the other Bhikkhus.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to appoint as apportioner of rations! a Bhikkhu who is possessed of the following five qualifications—(&c., as in IV, 9, down to the end of the Kammavaéa),’
Now the Bhikkhus who were apportioners of rations, thought : ‘ How then are the rations to be apportioned ?’
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them 2.
2. Now at that time the Samgha had no dis-
‘I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them 2.
2. Now at that time the Samgha had no dis-
(‘ Pali Handbook,’ p. 165), in interpreting the passage at Mahavagga I, 30, 4, take this to mean a feast given on the eighth day of the month. But paksha is the half-month. The expression much more probably means, therefore, to provide food either during the whole of a half-month for one or more specially invited Bhikkhus, or for a larger number on any one day of the half-month to be chosen by the Samgha.
tributor of lodging-places—no overseer of stores— no receiver of robes—no distributor of robes, of congey, or of fruits—and no distributor of dry foods, and through not being distributed it went bad.
They told each of these matters! to the Blessed One.
‘I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a Bhikkhu who has (&c., as in § 1, down to the end of the Kammavaé, inserting throughout the appropriate variations in the fifth qualification).
3. Now at that time articles of trifling value had accumulated in the storehouse of the Samgha.
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&c., as before, down to the end of the Kammav4é#4). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer *, and plait *, and half-plait 5, and gusset’, and half-gusset’, and binding‘, and braiding‘, is to be given away. If the Samgha has any ghee, or oil, or honey, or molasses, he is to give it away for personal consumption only, and if it be wanted, he is to give it a second and a third time®’
1 There is another officer (Asana-paw#dpaka) mentioned at Kullavagga XII, 2, 7, whose omission from the list here is worthy of notice.
? Dhamma-karako. See V, 13,1.
> On these words, see Mahavagga VIII, 12, 2.
* On these two words, see Mahavagga VIII, 1, 5.
* These things were to be used only as medicines, according to Mahdvagga VI, 1, 1-5, where butter is also added. That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15, 10, none of these five
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That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15, 10, none of these five
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Now at that time the Samgha had no receiver of under-garments!, or of bowls,—no superintendent of those who kept the grounds in order (the Arémikas), and the Aramikas not being looked after, the necessary work was not done,—no superintendent of sdmazeras, and the simaveras not being looked after did not perform their duties.
They told each of these matters to the Blessed One.
‘I allow you, O Bhikkhus, to appoint as receiver of under-garments, &c., a Bhikkhu who has (&c., as before, down to the end of the Kammav4é44).’
End of the Sixth Khandhaka, on Sleeping Arrangements, &c.
kinds of medicine were to be kept for a period exceeding seven days, but that was a rule that was not very probable to be strictly followed.
1 SA/iya; no doubt the same as is spelt elsewhere s4/ik4 or s4/ak4, and is used for such purposes as bathing in.
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SEVENTH KHANDHAKA.
DISSENSIONS IN THE ORDER.
1},
1. Now at that time the Blessed One was staying at Anupiya®, Anupiy4 is a town belonging to the Mallas*, Now at that time the most distinguished of the young men of the Sdakya clan had renounced the world in imitation of the Blessed One.
Now there were two brothers, Mah4ndma the S4kyan, and “Anuruddha the Sdkyan. Anuruddha the Sdkyan was delicately nurtured; and he had three storeyed residences, one for the cold season, one for the hot season, and one for the season of the rains*. During the four months spent in thep. 225 residence for the season of the rains, he was waited upon by women performing music!, and came not down from the upper storey of his residence.
1 With the whole of the following story compare the, in many ‘respects, fuller account given by the commentator on the Dhammapada (Fausbill, pp. 139 and following). -
2 This was the spot where Gotama spent the first week after his renunciation of the world, before he went on to Ragagaha (Rh. D.’s ‘Buddhist Birth Stories,’ I, 87). Professor Fausboll there (Gataka I, 65) reads Anfipiyam, but all his MSS. have the ti short. It is noteworthy that in our text the locative is formed as if the word were feminine, though the neuter form is used for the nominative.
3 The more usual mode of adding this description in similar passages at the commencement of all the Suttas would lead us to expect here Mallanam nigame.
* Compare Mahavagga I, 7, 1, where the same thing is said of Yasa.
* Compare Mahavagga I, 7, 1, where the same thing is said of Yasa.
p. 225
residence for the season of the rains, he was waited upon by women performing music!, and came not down from the upper storey of his residence.
Then Mahanama the Sakyan thought : ‘ Now the most distinguished of the young men of the Sakya clan have already renounced the world in imitation of the Blessed One, but from our own family no one has gone forth from the household life into the -houseless state. Let therefore either I, or Anuruddha, renounce the world.’ And he went to Anuruddha the Sakyan, and said [so to him, adding], ‘Either therefore do you go forth, or I will do so.’
‘I am delicate. It is impossible for me to go forth from the household life into the houseless state. Do you do so.’
2. ‘But come now, O beloved Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the weeds pulled up. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged.
1 Nippurisehi turiyehi. That Childers’s rendering, ‘ without men, without people,’ is inadequate is clear from the context at the passage which he quotes from GAtaka I, 53.
3 Nidd&peti. Buddhaghosa says, ‘ Pull up the weeds’ (tin 4ni). The word occurs also at Gataka I, 215, where there is a similar list of farming operations, which, though smaller, contains one or two items not given here.
[20] Qp. 2 into bundles. When that is done, you have to get it trodden out’. When. that is done, you have to get the straw picked out. When that is done, you have to get all the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered *. When that is done, you have to do just the same the next year, and the same all over again the year after that.
‘The work is never over: one sees not the end of one’s labours. O! when shall our work be over ? When shall we see the end of our labours ? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes! the work, beloved Anuruddha, is never over; no end appears to our labours. Even when our fathers and forefathers had completed their time’, even then was their work unfinished.’
‘Then do you take thought for the household duties. I will go forth from the household life into the houseless state.’
And Anuruddha the Sékyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’
And when he had thus spoken, his mother replied
I will go forth from the household life into the houseless state.’
And Anuruddha the Sékyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’
And when he had thus spoken, his mother replied
1 Madd4peti. There is mention of threshing (prati-han) already in the Vedas. See the passages collected by Zimmer, ‘ Altindisches Leben,’ p. 238. But treading out is even still a very common, if not the more usual, process throughout India and Ceylon.
* AtiharApeti. See Milinda Pattha, p. 66. The simple verb occurs also in a similar connection in the Bhikkhunt-vibhanga in the introductory story to PAittiya VII.
* That is, had died.
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to Anuruddha the Sdkyan, and said: ‘ You two, O beloved Anuruddha, are my two only sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will, be separated from you; but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state ?’
[And a second time Anuruddha the SAékyan made the same request, and received the same reply. And a third time Anuruddha the Sakyan made the same request to his mother.]
3. Now at that time Bhaddiya the Sakya Raga held rule over the SAkyas; and he was a friend of Anuruddha the Sakyan’s. And the mother of Anuruddha the Sdkyan, thinking that that being so, the Raga would not be able to renounce the world, said to her son: ‘If, beloved Anuruddha, Bhaddiya the Sakyan Raga will renounce the world, thou also mayest go forth into the houseless state.’
Then Anuruddha the Saékyan went to Bhaddiya the SAkyan Ra4ga, and said to him: ‘ My renunciation of the world, dear friend, is being obstructed by thee.’
‘Then let that obstruction, dear friend, be removed. Even with thee will I!—renounce thou the world according to thy wish.’
‘Come, dear friend, let us both renounce the world together !’
1 Aham tay4. -Buddhaghosa explains that the Raga is beginning to say that he will go with his friend. But a desire for the glory of sovereignty comes over his heart, and he leaves the sentence unfinished. (The Péli is given in the notes on the text, P- 323-)
Q2
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‘I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that I will do’. Do you go forth (alone).’
‘My mother, dear friend, has told me that if thou dost so, I may. And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I—renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’
And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I—renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’
Now at that time men were speakers of truth, and keepers of their word which they had pledged. And Bhaddiya the Sakya Raga said to Anuruddha the SAékyan: ‘Wait, my friend, for seven years. At the end of seven years we will renounce the world together.’
‘Seven years are too long, dear friend. I am not able to wait for seven years.’
[And the same offer was made successively of six years and so on down to one year, of seven months and so on down to one month, and even of a fortnight, and still there was ever the same reply. At last the Raga said,]
‘Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers.’
‘Seven days is not too long. I will wait thus far’ (was the reply).
4. So Bhaddiya the Sakya Raga, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and Devadatta—just as they had so often previously gone
1 Tyaham. See Dr. Morris’s remarks on this elision in his introduction to the Kariy4 Pifaka (P4li Text Society, 1882), where he makes it equal to tad aham. This seems to us open to question, at least in this passage, where it may possibly stand for te aham.
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out to the pleasure-ground with fourfold array— even so did they now go out with fourfold array, and Upéali the barber went with them, making seven in all.
And when they had gone some distance, they sent their retinue back, and crossed over into the neighbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to Upali the barber: ‘Do you now, good Upili, turn back. These things will be sufficient for you to live upon.’
But as he was going back, Up4li the barber thought: ‘The Sakyas are fierce. They will think that these young men have been brought by me to destruction, and they will slay me. But since now these young men of the Sdkya clan can go forth from the household life into the houseless state, why indeed should not 1?’ And he let down the bundle (from his back), and hung the bundle on a tree, saying, ‘Let whoso finds it, take it, as a gift,’ and returned to the place where the young Sakyans were.
And the Sakya youths saw him coming from afar, and on seeing, they said to him: ‘What have you come back for, good Upali ?’
Then he told them [what he had thought, and what he had done with the bundle, and why he was returned ].
‘Thou hast done well, good U p4li (was the reply), in that thou didst not return; for the Sakyas are fierce, and might have killed thee.’
And they took Updli the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One, and
p. 4
And on arriving there, they bowed down before the Blessed One, andp. 4 took their seats on one side. And so seated they said to the Blessed One: ‘We Sakyas, Lord, are haughty. And this Upali the barber has long been an attendant, Lord, upon-us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him (as our senior), and thus shall the Sakya pride be humbled in us Saékyans?.’
Then the Blessed One received first Upéali the barber, and afterwards those young men of the Sakya clan, into the ranks of the Order. And the venerable Bhaddiya, before that rainy season was over, became master of the Threefold Wisdom ?, and the vener- ‘able Anuruddha acquired the Heavenly Vision %, and the venerable Ananda realised the effect of having entered upon the Stream ‘4, and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way‘.
* This reputation of the Sdékya family for pride is referred to in Gitaka I, 88, 89.
* Tisso vigga, see Rh. D.’s remarks at pp. 161, 162 of ‘Buddhist Suttas from the Pali’ (S. B. E., vol. xi). They are probably here the three viggas referred to in the Sutta-vibhanga, Paragika I, 1, 6-8, as the second .of those is the Heavenly Vision, here mentioned in the next clause. _
* Dibba&akkhu, a full description of the details of which will be found in the stock paragraph translated by Rh. D. in ‘ Buddhist Suttas from the Pali’ (S. B. E., vol. xi, pp. 216-218).
“ Sotapattiphala; that is, he became free from the delusion of self (sakkAyadi//hi), from doubt (vi4iki£244), and from dependence upon ceremonies or works (silabbata-paéram4sa). See Rh. D.’s manual, ‘ Buddhism,’ pp. 108-110,
* Pothugganika iddhi. What this may be is unknown to us. A fourfold Iddhi is described in detail in the stock passage
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5'. Now at that time the venerable Bhaddiya, who had retired into the forest to the foot of a tree, into solitude, gave utterance over and over again to this ecstatic exclamation: ‘O happiness! O happiness!’ Anda number of Bhikkhus went up to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And, so seated, they [told the Blessed One of this], and added, ‘ For a certainty, Lord, the venerable Bhaddiya is not contented as he lives the life of purity; but rather it is when calling to mind the happiness of his former sovranty that he gives vent to this saying.’
Then the Blessed One addressed a certain Bhikkhu, and said: ‘Do you go, O Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, “The - Teacher, venerable Bhaddiya, is calling for you.”’
‘Even so, Lord, said that Bhikkhu, in assent to the Blessed One. And he went to Bhaddiya, and called him [in those words].
6. ‘ Very well,’ said the venerable Bhaddiya, in
And he went to Bhaddiya, and called him [in those words].
6. ‘ Very well,’ said the venerable Bhaddiya, in translated by Rh. D. in ‘Buddhist Suttas from the Pali,’ S. B.E., vol. xi, p. 214, and the fourfold Iddhi of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here referred to may be the former of these two, though that list does not include the power ascribed to Devadatta in the next chapter. At Gataka I, 140, the expression of our text here is replaced by gh&na, though the account there is otherwise the same.
It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with the standing epithet, ‘ venerable,’ always used of the other members of the Order, even when they are represented to have been of bad character.
1 The following incident, with a summary of the preceding sections, forms the introductory story to the roth Gataka (Rh. D.’s ‘Buddhist Birth Stories,’ i. pp. 190-193). The legend may have first arisen as an explanation of the name Bhaddiya, which means ‘ the fortunate one.’
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assent to that Bhikkhu; and he came to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the Blessed One said to the venerable Bhaddiya :
‘Is it true, as they say, that you Bhaddiya, when retired into the forest to the foot of a tree, into solitude, have given utterance over and over again to this ecstatic exclamation, “O happiness! O happiness!” What circumstance was it, O Bhaddiya, that you had in your mind when you acted thus ?’
‘Formerly, Lord, when I was a king, I had a guard completely provided both within and without my private apartments, both within and-without the town, and within the (borders of my) country. Yet though, Lord, I was thus guarded and protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even when in the forest, at the foot of a tree, in solitude, I am without fear or anxiety, trustful and not alarmed; I dwell at ease, subdued?, secure?, with mind as peaceful as an antelope’s*. It was when calling this fact to mind, Lord, that I gave utterance over and over again to that cry, “O happiness! O happiness!”’
Then the Blessed One, on hearing that, gave utterance at that time to this song:
1 Pannalomo. See our note 2 on Xullavagga I, 6, 1 (above, vol. ii, p. 339).
* Paradavutto. This is the reading of the Sinhalese MS., and is the correct one. See Oldenberg’s note at p. 363 of the edition of the text. Our translation is conjectural.
® Migabhfttena etas4. The meaning of miga in this phrase is not certain ; and the figure may be drawn from the careless mind of any animal in its natural state. We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhAgo s&sane anabhirato, at Gataka I, 303, 6.
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We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhAgo s&sane anabhirato, at Gataka I, 303, 6.
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‘The man who harbours no harsh thoughts within him, Who cares not whether things are thus or thus, His state of joy, freedom from grief or care, The very gods obtain not to behold!’
2.
1. Now when the Blessed One had stayed at Anupiy4 as long as he thought fit, he set out on his journey towards Kosambt. And journeying straight on he arrived in due course at Kosambt, and there, at Kosambt, he stayed at the Ghosita Ardma,
Now the following thought occurred to Devadatta, when he had retired into solitude, and was plunged in meditation : ‘Whom now! can I so gain over that, he being well pleased with me, much gain and honour may result to me? And it occurred to him, ‘Now this prince Agdtasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honour will result.’
Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed, for Ragagaha; and in due course he arrived at Ragagaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince Agatasattu®, Then was
1 In the text, for kin nu read kam nu.
* This taking upon oneself another shape is not one of the powers of Iddhi included in the first list referred to at note 5, Pp. 230.
p. 2
prince AgAtasattu terrified, and startled, and anxious, and alarmed.
And Devadatta said to prince Agdtasattu, ‘Are you afraid of me, O prince ?’
‘Yes, 1am. Who are you ?’
‘I am Devadatta.’
‘If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.’
Then Devadatta, laying aside the form of the child, appeared there before prince Agatasattu with his inner and outer robes on, and with his bowl in his hand. And prince Ag&tasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes.
Then there arose in Devadatta’s mind, possessed and vanquished by gain and hospitality and fame}, some such thought as this: ‘It is I who ought to lead the Bhikkhu-samgha.’ And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi.
2. Nowat that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggallana, had just died, and had appeared again in a certain spiritual body?, possessed of a personality as large as two or three of the common rice-fields of a Magadha village, and yet so constituted® that he was
* Compare Mahfvagga V, 1, 22, on this expression. Also below, § 5.
Also below, § 5.
* Afifwataram manomayam kayam upapanno. Perhaps ‘in a mode of existence in which his body was changeable at will.’ (See Childers, sub voce manomayo.)
* Attabhavo, See IX, 1, 3.
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not in the way either of himself or of others’. And this celestial being, Kakudha, went to the venerable Moggallana, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggallana [of the thought that had arisen in Devadatta’s mind, and of the result thereof], And when he had told him, he bowed down before the venerable Moggallana, and keeping him on his right side as he passed him, he vanished away.
And the venerable Moggallana went to the place where the Blessed One was, and told him [the whole matter] ?.
‘What then, Moggallana, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise *?’
‘I have, Lord.’
‘Keep that saying, Moggallana, secret; keep that saying secret. Even now that foolish man will himself make himself known.
3%. ‘There are, Moggallana, these five kinds of teachers now existing in the world. What are the five ? ;
‘In the first place, Moggallana, there is one kind of teacher whose conduct not being pure, he yet
‘ Vy4badheti. He could occupy the same space as other beings without incommoding them. The word occurs in the same sense in the passage quoted from Buddhaghosa in Rh. D.’s note 1 on the Maha-parinibbana Sutta V, 10, but originally occurring in the Anguttara Nikaya.
* The last paragraph is here repeated in the text.
* On the use here of Aetas4 eto parikfa, compare Maha-parinibbana Sutta I, 16, 17.
‘ The following two sections are repeated below, VII, 3, 10, to all the Bhikkhus,p. 4 gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, “If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that is displeasing to him? And besides he is honoured with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do.” Such a teacher, Moggallana, do his disciples protect in respect of his own conduct. And being as he is, he expects! to be protected by his disciples in respect of his own conduct.
4. ‘Again, Moggallana,’ &c. [as before, putting successively ‘mode of livelihood,’ ‘ preaching of the Dhamma,’ ‘system of exposition,’ &c., ‘insight arising from knowledge,’ for ‘conduct’]. ‘These, Moggallana, _¢