Here ends the narration of the ordination of Sariputta and Moggallana.
End of the fourth Bha/zavara.
1. At that time some Bhikkhus, as they had no upa^Myas (preceptors) and received no exhorta-
1 The chief object of the first book being to discuss the regu- lations for the upasampada ordination, at which the preceptor
152 MAHAVAGGA. I, 25, 2.
tion and instruction, went on their rounds for alms
wearing improper under and upper garments (or,
wearing their under and upper garments improperly),
and in an improper attire. While people were
eating, they held out their alms-bowls in which were
leavings of food \ over the hard food (which the
people were eating), and held them out over soft
food, and held them out over savoury food, and
held them out over drinks. They asked for soup
and boiled rice themselves, and ate it ; in the dining
halls they made a great and loud noise.
2. The people were annoyed, murmured, and
became angry (saying), ' How can the Sakyaputtiya
Samaras go on their rounds for alms wearing im-
proper under and upper garments, .... (&c, as in
§ 1, down to drinks)? How can they make so great
and loud a noise in the dining halls ? They behave
like Brdhma^as at the dinners given to them/
3. Some Bhikkhus heard those people that were
annoyed, murmured, and had become angry. Those
Bhikkhus who were moderate, frugal, modest, con-
(upag^Mya) of the candidate has a principal part, the text now goes on to relate the institution of the office and upa^Myas, and to explain the mutual duties incumbent on upa^Myas and pupils (saddhiviharikas).
1 Buddhaghosa has the following note on utti//^apatta: 'utti///£a- pattan ti pi^^/aya /^ara«akapatta^2, tasmi/ra hi manussa u^i//^asa^- nino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pasadika ; the usual spelling is xxkkh'itthz), tasma utti/Mapattan ti vutta^. athava u/Mahitva pattaw upana- mentiti evam ettha attho da/Mabbo.' We take the word, as the former of Buddhaghosa's two explanations implies, for a com- position of u^Mi/Ma. For the conversion of palatal consonants into dentals, see E. Kuhn, Beitrage zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner's Milinda Pailho, pp. 213, 214.
I, 25, 6. ADMISSION TO THE ORDER OF BHIKKHUS. I 53
scientious, anxious for training, were annoyed, mur-
mured, and became angry: ' How can the Bhikkhus
go on their rounds for alms wearing improper under
and upper garments, &c. ? How can they make so
great and loud a noise in the dining halls ? '
4. These Bhikkhus told this thing to the Blessed One.
In consequence of that and on this occasion the
Blessed One, having ordered the fraternity of Bhik-
khus to assemble, questioned the Bhikkhus: * Is it
true, O Bhikkhus, that some Bhikkhus go on their
rounds, .... (&c, down to), that they make a great
and loud noise in the dining halls ?'
* It is true, Lord.'
5. Then the Blessed Buddha rebuked those Bhik-
khus: 'It is improper, O Bhikkhus, what these
foolish persons are doing, it is unbecoming, indecent,
unworthy of Samaras, unallowable, and to be avoided.
How can these foolish persons, O Bhikkhus, go on
their rounds, &c ? How can they make so great and
loud a noise in the dining halls ? This will not
do, O Bhikkhus, for converting the unconverted, and
for augmenting the number of the converted ; but
it will result, O Bhikkhus, in the unconverted being
repulsed (from the faith), and in many of the con-
verted being estranged/
6. And the Blessed One rebuked those Bhikkhus *
in many ways, spoke against unfrugality, ill-nature,
immoderation, insatiableness, delighting in society,
and indolence ; spoke in many ways in praise of
frugality, good-nature, of the moderate, contented,
who have eradicated (sin), who have shaken off (sin),
of the gracious, of the reverent, and of the energetic.
And having delivered before the Bhikkhus a religious
154 MAHAVAGGA. 1,25,7.
discourse in accordance to, and in conformity with
these subjects, he thus addressed the Bhikkhus :
' I prescribe, O Bhikkhus, (that young Bhikkhus
choose) an upa^^aya (or preceptor).
* The upa^Mya, O Bhikkhus, ought to con-
sider the saddhiviharika (i.e. pupil) as a son;
the saddhiviharika ought to consider the upa^*-
ghkya. as a father. Thus these two, united by
mutual reverence, confidence, and communion of
life, will progress, advance, and reach a high stage
in this doctrine and discipline.
7. e And let them choose, O Bhikkhus, an upa^-
^Mya in this way : Let him (who is going to choose
an upa^Mya) adjust his upper robe so as to cover
one shoulder, salute the feet (of the intended upa^-
^Mya), sit down squatting, raise his joined hands,
and say: " Venerable Sir, be my upa^^aya; vene-
rable Sir, be my upa^^aya; venerable Sir, be
my upa^Mya." (If the other answer) : " Well,,, or,
"Certainly," or, "Good," or, "All right," or, "Carry
on (your work) with friendliness (towards me)," or
should he express this by gesture (lit. by his body),
or by word, or by gesture and word, then the upa^-
gkkya. has been chosen. If he does not express
this by gesture, nor by word, nor by gesture and
word, the upa^Mya has not been chosen.
8. ' The saddhiviharika, O Bhikkhus, ought to
observe a strict conduct towards his upa^Mya.
And these are the rules for his conduct : Let him
arise betimes, and having taken off his shoes x and
adjusted his upper robe so as to cover one shoulder,
1 If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa).
I, 25, 10. ADMISSION TO THE ORDER OF BHIKKHUS. 1 55
let him give (to the upagfMya) the teeth-cleanser
and water to rinse his mouth with. Then let him
prepare a seat (for the upa^Mya). If there is rice-
milk, let him rinse the jug and offer the rice-milk
(to the upa^Mya). When he has drunk it, let him
give water (to the upag£-Mya), take the jug, hold
it down, rinse it properly without (damaging it by)
rubbing, and put it away. When the upa^Mya
has risen, let him take away the seat. If the place
is dirty, let him sweep the place.
9. 'If the upa^Mya wishes to go into the
village, let (the saddhivih&rika) give (to the upa^-
^Mya) his under garment, take (from him) his
second under garment (i. e. his house-dress ?), give
him his girdle, lay the two upper garments upon
each other 1 and give them (to the upajg^aya), rinse
the alms-bowl, and give it him with some water
in it. If the upa^Mya wishes (to go with) an
attendant Bhikkhu, let him put on his under garment
so as to conceal the three circles (viz. the navel and
the two knees) and as to cover the body all around ;
then let him put on his girdle, lay the two upper
garments upon each other and put them on, tie the
knots, take his alms-bowl, after having it rinsed, and
follow the upa^^aya as his attendant. Let him
not go too far (from the upa^Mya) nor too near.
Let him take (from the upa^Mya) what has been
put into his alms-bowl 2.
10. 'When the upa^Mya speaks, let (the sad-
1 Buddhaghosa explains sagu^aw katva by ekato katva.
2 According to Buddhaghosa the meaning of these words is : If the alms-bowl of the upa^Mya has become too heavy or hot by the food put into it, the saddhiviharika ought to take it and give his own bowl to the upa^Mya.
156 mahAvagga. 1,25,11.
dhiviharika) not interrupt him. If the upa^-
^Mya is in danger of committing an offence by the
words he says, let (the saddhiviharika) keep him
back. When (the upag^aya) turns back (from his
alms-pilgrimage), let the saddhiviharika go back
(to the Vihara) before (the upa^Mya), prepare a seat,
get water for the washing of his feet, a foot-stool,
and a towel1; then let him go to meet the upa^-
^/^aya, take his bowl and his robe, give him his
second under garment (his house-dress ?), and take
his under garment. If the robe (of the upajg^aya)
is wet with perspiration, let him dry it a while in
a hot place, but let him not leave the robe in a hot
place. Let him fold up the robe. When folding
up the robe, let him fold it up so as to leave (every
day) four inches (more than the day before) hanging
over at the corners, in order that no fold may arise
in the middle of it 2. Let him .... the girdle 3. If
there is any food received in the alms-bowl, and the
upa^^clya desires to eat it, let him give water (to
the upa^/^aya) and then offer him the food.
11. * Let him offer to the upa^^aya (water) to
drink. When the upa^Mya has finished his
meal, let (the saddhiviharika) give him water, take
his alms-bowl, hold it down, rinse it properly without
(damaging it by) rubbing, pour the water out, and
dry (the bowl) a while in some hot place, but let
1 See Chap. 6. 11, with the note.
2 I. e. in order that the folds might not fall upon the same place every day, and the robe might be worn out at that place (Buddha- ghosa).
3 The Pali text is : ' Obhoge kayabandhanaw katabba^/ Bud- dhaghosa's note runs as follows: ' Kayabandhanaw sazragharitva (read sazrcharitva) /fcivarabhoge pakkhipitva /^apetabba^/ We do not venture to offer any conjectures as to the meaning of this passage.
I, 25, 12. ADMISSION TO THE ORDER OF BHIKKHUS. 1 57
him not leave the bowl in the hot place. Let him
put away the alms-bowl and the robe. When he
puts away the alms-bowl, let him do so holding
the alms-bowl with one hand, and first feeling with
the other hand under the bed or under the chair
(where he is going to put the bowl), and let him
not put the bowl on the bare ground. When he
hangs up the robe, let him take the robe with one
hand and stroke with the other hand along the
bambu peg or rope on which the robe is to be
hung up, and hang up the robe so that the border
is turned away from him (and turned to the wall),
and the fold is turned towards him. When the
upa^Mya has risen, let him take away the seat
and put away the water for the washing of the feet,
the foot-stool, and the towel \ If the place is dirty,
let him sweep the place.
12. i If the upa^^aya wishes to bathe, let him
prepare a bath. If he wants cold water, let him
get cold water ; if he wants hot water, let him get
hot water. If the upa^Mya wishes to go to the
^antaghara 2, let (the saddhiviharika) knead the
powder 3, moisten the clay 4, take up the chair
belonging to the ^antaghara, follow the upa^*-
^aya from behind, give him the chair, take his
1 See Chap. 6. 11, with the note.
2 A ^-antaghara (Sansk. yantragr/ha, according to Dr. Biihler's conjecture) is a bathing-place for hot sitting baths. See jffullavagga V, 14, 3 ; VIII, 8; Kuhn's Zeitschrift fur vergleichende Sprachf., XXV, 325.
3 It is first moistened by water and then kneaded into lumps (Buddhaghosa), — no doubt to be rubbed over the person who is bathing.
4 The face was besmeared with moistened clay in order to pro- tect it from the heat. See iTullavagga V, 14, 3.
I58 MAHAVAGGA. 1,25,13.
robe and put it aside, give him the powder and the
clay. If he is able1, let him also enter the^antcl-
ghara. When he is going to enter the ^anta-
ghara, let him besmear his face with clay, cover
himself from before and behind, and thus enter the
^antaghara.
1 3. ' Let him not sit down so as to encroach on
senior Bhikkhus, nor let him dislodge junior Bhik-
khus from their seats. Let him wait upon the
upa^/^iya in the^antdghara. When he is going
to leave the^antaghara, let him take up the chair
belonging to the ^antaghara, cover himself from
before and behind, and thus leave the ^antaghara.
Let him wait upon the upa^^aya also in the water.
When he has bathed, let (the saddhiviharika) go out
of the water first, let him dry his own body, put on
his dress, then wipe off the water from his upa^*-
^ciya's body, give him his under garment and his
upper garment, take the chair belonging to the^an-
taghara, go before the upa^Mya, prepare a seat
for him, and get water for the washing of his feet, a
foot-stool, and a towel2. Let him offer to the upa^-
gkdiydi (water) to drink.
14. ' If (the upa^Mya) likes being called upon to
deliver a discourse, let him call upon (the upa^Mya
to do so). If (the upagfMya) likes questions being
put to him, let him put questions (to the upa^Mya).
' If the Vihara, in which the upa^Mya dwells,
is dirty, let him clean that Vihara, if he is able to do
so. When cleaning the Vihara, let him first take
away the alms-bowl and the robe (of the upa^Mya)