THE SACRED BOOKS OF THE EAST

HENRY FROWDE

OXFORD UNIVEKSITY PRESS WAREHOUSE 7 PATERNOSTER ROW

THE SACRED BOOKS OF THE EAST

TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY F. MAX MULLER

VOL. XIII

AT THE CLARENDON PRESS 1881

VINAYA TEXTS

TRANSLATED FROM THE PÂLI

T. W. RHYS DAVIDS

AND

HERMANN OLDENBERG

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mukalinda tree to the Râgâyatana (tree¹); when he had reached it, he sat cross-legged at the foot of the Râgâyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.

Nota: 1. Buddhaghosa says that Râgâyatana (lit. a royal apartment) was the name of a tree. It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Târâyaòa, and in the Dîpavaêa (II, 50) Khîrapâla. The place where the two mer chants met Buddha, is thus described in the Mahâvastu: kshîrikavanashaòàe bahudevatake ketiye.

2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants Tapussa and Bhallika: 'Here, my noble friends, at the foot of the Râgâyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.'

3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: 'May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing!'

4. Then the Blessed One thought: 'The Tathâgatas¹ do not accept (food) with their hands. Now with what shall I accept the rice-cakes and lumps of honey? Then the four Maharaja gods², understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), 'May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!' The Blessed One accepted those new stone bowls; and therein he received the rice-cakes and honey lumps, and those, when he had received, he ate.

Nota: 1. The term Tathâgata is, in the Buddhistical literature, exclusively applied to Sammâsambuddhas, and it is more especially used in the Piùakas when the Buddha is represented as speaking of himself in the third person as the Tathâgata.' The meaning 'sentient being,' which is given to the word in the Abhidhânappadipikâ, and in Childers's Dictionary, is not confirmed, as far as we know, by any passage of the Piùakas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Piùaka: hoti tathagato paraê maraòâ, which means, of course, does a Buddha exist after death?' In the Gaina books we sometimes find the term tatthagaya (tatragata), 'he who has attained that world, i.e. emancipation,' applied to the Ginas as opposed to other beings who are called ihagaya (idhagata), living in this world/ See, for instance, the Ginakaritra, 16. Considering the close relation in which most of the dogmatical terms of the Gainas stand to those of the Bauddhas, it is difficult to believe that tathâgata and tatthagaya should not originally have conveyed very similar ideas. We think that on the long way from the original Mâgadhî to the Pâli and Sanskrit, the term tathagata or tathâgata (tatra + âgata), 'he who has arrived there, i. e. at emancipation,' may very easily have undergone the change into tathâgata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the Gainas.

Nota: 2. The four guardian gods of the quarters of the world; see Hardy's Manual, p. 24. Their Pâli names, as given in the Abhidhânappadîpikâ, vv. 31, 32, the Dîpavaêsa XVI, 12, &c., were, Dhataraùùha, Virûlìaka, Virûpakkha, and Vessavaòa or Kuvera.

5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed² his bowl and his hands, bowed down in reverence at the feet of the Blessed One and thus addressed the Blessed One: 'We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).' These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad¹.

Nota: 2. Onîtapattapâòi, which is said very frequently of a person who has finished his meal, is translated by Childers, 'whose hand is removed from the bowl' (comp. also Trenckner, Pâli Miscellany, p. 66). We do not think this explanation right, though it agrees with, or probably is based on, a note of Buddhaghosa ('pattato ka apanîtapâòiê ). Onîta, i.e. avanîta, is not apanîta, and the end of the dinner was marked, not by the Bhikkhu's removing his hand from the bowl, but by his washing the bowl (see Kullavagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-ni is, to pour (water) upon something; see the Petersburg Dictionary. We have translated, therefore, onîtapattapâòi accordingly.

Nota: 1. Because there was no Saêgha at that time, their declaration of taking refuge, by which they became upâsakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Saêgha.

Here ends the account of what passed

under the Râgâyatana tree.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Râgâyatana tree to the Agapâla banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Agapâla banyan tree.

2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: 'I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, ab struse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who are given to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all saêkhâras, the getting rid of all the substrata (of existence¹), the destruction of desire, the absence of passion, quietude of heart, Nirvâòa! Now if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.'

Nota: 1. The upadhis (substrata of existence) are specified in the commentary on the Sutta-Nipâta, ap. Dhammapada, p-433: 'sabbûpadhînaê parikkhayâ 'ti sabbesaê khandhakâmaguòakilesâbhisaêkhârabhedânaê upadhînaê parikkhîòattâ.' Probably abhisaêkhâra is not co-ordinate with the other members of the compound, but is determined by them, comp. pabbaggâbhisaêkhâra, iddhâbhisaêkhâra, gamikâbhisaêkhâra. The upadhis, therefore, according to this passage, consist: firstly, in the actions of mind that are directed towards the khandhas (i. e. that have the effect of propagating and augmenting the dominion of the khandhas); secondly, in the actions tending to the fivefold pleasures of sense; and thirdly, in those connected with kilesa (evil passion).

3. And then the following.. ..² stanzas, unheard before, occurred to the Blessed One: With great pains have I acquired it. Enough! why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred.

Nota: 2. Buddhaghosa explains anakkhariya by anuakkhariya, which is alike unintelligible to us. The Lalita Vistara (p. 515, ed. Calcutta) has abhîkshòam ('repeatedly').

'Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.'

4. When the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. Then Brahmâ Sahampati¹, understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: 'Alas! the world perishes! Alas! the world is destroyed! if the mind of the Tathâgata, of the holy, of the absolute Sambuddha inclines itself to remain in quiet, and not to preach the doctrine.'

Nota: 1. It is difficult to believe that the Pâli name of Brahmâ Sahampati, the ruler of the Brahma worlds (see Spence Hardy's Manual, PP 43 56) is not connected with the Brahman svayambhû of the Brahmanical literature. Perhaps the Sanskrit equivalent of sahampati might be svayampati.

5. Then Brahmâ Sahampati disappeared from Brahma's world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.

6. And Brahmâ Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: 'Lord, may the Blessed One preach the doctrine! may the perfect One preach the doctrine! there are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the doctrine, they cannot attain salvation. These will understand the doctrine.'

7. Thus spoke Brahmâ Sahampati; and when he had thus spoken, he further said: The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do thounow open the door of the Immortal²; let them hear the doctrine discovered by the spotless One!

Nota: 2. Amata, an epithet of Arahatship, which may perhaps mean simply ambrosia. See Rh. D., Buddhism, pp. 60, in, 184.

'As a man standing on a rock, on mountain's top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay,—thou, who hast freed thyself from suffering!

'Arise, O hero; O victorious One! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine; there will be people who can understand it!'

8. When he had spoken thus, the Blessed One said to Brahmâ Sahampati: 'The following thought, Brahma, has occurred to me: "I have penetrated this doctrine, .... (&c., down to end of § 2)." And also, Brahma, the following. .. .¹ stanzas have presented themselves to my mind, which had not been heard (by me) before: "With great pains, .... (&c., down to end of § 3)." When I pondered over this matter, Brahma, my mind became inclined to remain in quiet, and not to preach the doctrine.'

Nota: 1. See § 3 with our note for this omitted word.

9. And a second time Brahmâ Sahampati said to the Blessed One: Lord, may the Blessed One preach the doctrine, .... (&c., as in §§ 6, 7).' And for the second time the Blessed One said to Brahmâ Sahampati: 'The following thought (&c., as before).'

10. And a third time Brahmâ Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, .... (&c., as before).'

Then the Blessed One, when he had heard Brahmâ's solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-per ceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.

11. As, in a pond of blue lotuses, or water- roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,—

12. Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened,.. .. (&c., the text repeats § 10); and when he had thus seen them, he addressed Brahmâ Sahampati in the following stanza: 'Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmâ, despairing of the weary task, to men.'

13. Then Brahmâ Sahampati understood: 'The Blessed One grants my request that He should preach the doctrine.' And he bowed down before the Blessed One, and passed round him with his right side towards him; and then he straightway disappeared.

Here ends the story of Brahma's request.

1. Now the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily? And the Blessed One thought: 'There is Âlâra Kâlâma¹; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Âlâra Kâlâma? He will easily understand this doctrine.'

2. Then an invisible deity said to the Blessed One: 'Âlâra Kâlâma has died, Lord, seven days ago.' And knowledge sprang up in the Blessed One's mind that Âlâra Kâlâma had died seven days ago. And the Blessed One thought: 'Highly noble was Âlâra Kâlâma. If he had heard my doctrine, he would easily have understood it.'

3. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: There is Uddaka Râmaputta¹; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Râmaputta? He will easily understand this doctrine.'

Nota: 1. Âlâra Kâlâma and Uddaka Râmaputta were the two teachers to whom Gotama had attached himself first after his pabbaggâ. See Fausboll's Gâtaka, vol. i. p. 66; Rh. D.; Buddhism, p. 34.

4. Then an invisible deity said to the Blessed One: 'Uddaka Râmaputta has died, Lord, yesterday evening.' And knowledge arose in the Blessed One's mind that Uddaka Râmaputta had died the previous evening. And the Blessed One thought: 'Highly noble was Uddaka Râmaputta. If he had heard my doctrine, he would easily have under stood it.'

5. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: The five Bhikkhus¹ have done many services to me²; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?'

Nota: 1. See about the five companions of Buddha's self-mortification, in the time before the sambodhi, the Gâtaka, vol. i. p. 67; Hardy, Manual, p. 165; Rh. D., Buddhism, p. 35. The names of the five Bhikkhus were, Koòdañña, Vappa, Bhaddiya, Mahânâma, Assagi.

Nota: 2. Perhaps instead of kho me (=kho ime) we should read kho me.

6. Now the Blessed One thought: 'Where do the five Bhikkhus dwell now?' And the Blessed One saw by the power of his divine, clear vision, surpassing that of men, that the five Bhikkhus were living at Benares, in the deer park Isipatana³. And the Blessed One, after having remained at Uruvelâ as long as he thought fit. went forth to Benares.

Nota: 3. 'The Mrigadâwa, or Deer Park, is represented by a fine wood, which still covers an area of about half a mile, and extends from the great tower of Dhamek on the north, to the Chaukundi mound on the south.' Cunningham, Arch. Reports, I, p. 107.

7. Now Upaka, a man belonging to the Âgîvaka sect (i. e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gayâ and the Bodhi tree; and when he saw him, he said to the Blessed One: 'Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?'

8. When Upaka the Âgîvaka had spoken thus, the Blessed One addressed him in the following stanzas: 'I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvâòa. To found the Kingdom of Truth I go to the city of the Kâsîs (Benares); I will beat the drum of the Immortal in the darkness of this world.'

9. (Upaka replied): 'You profess then, friend, to be the holy, absolute Gina¹.

Nota: 1. Gina, or the victorious One, is one of the many appellations common to the founders of the Bauddha and Gaina sects.

(Buddha said): 'Like me are all Ginas who have reached extinction of the Âsavas²; I have overcome (gitâ me) all states of sinfulness; therefore, Upaka, am I the Gina.'

Nota: 2. Sensuality, individuality, delusion, and ignorance (Kamâ, Bhava, Diùùhi, and Aviggâ).

When he had spoken thus, Upaka the Âgîvaka replied: It may be so, friend; shook his head, took another road, and went away.

10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And the five Bhikkhus saw the Blessed One coming from afar; when they saw him, they concerted with each other, saying, Friends, there comes the samaòa Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.'

11. But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel¹. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation 'Friend.'

Nota: 1. Buddhaghosa, in a note on Kullavagga II, i, i, says that pâdapîùha is a stool to put the washed foot on, pâdakathalika (or pâdakathalikâ?), a stool to put the unwashed foot on, or a cloth to rub the feet with (pâdaghaêsana).

12. When they spoke to him thus, the Blessed One said to the five Bhikkhus: Do not address, O Bhikkhus, the Tathâgata by his name, and with the appellation "Friend." The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me); I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

13. When he had spoken thus, the five monks said to the Blessed One: 'By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?'

14. When they had spoken thus, the Blessed One said to the five Bhikkhus: 'The Tathâgata, O Bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

15. And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above).

16. When they had spoken thus, the Blessed One said to the five Bhikkhus: 'Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?'

'You have never spoken so, Lord.'

'The Tathâgata, O Bhikkhus, is the holy, abso lute Sambuddha. Give ear, O Bhikkhus, &c. (as above).'

And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again¹ listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).

Nota: 1. As they had done before when they underwent austerities together with the Bodhisatta at Uruvelâ.

17. And the Blessed One thus addressed the five Bhikkhus²: 'There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extremes, O Bhikkhus, the Tathâgata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâòa.

Nota: 2. Of the literature that exists referring to the discourse which follows now (the Dhammakakkappavattana Sutta), it will suffice to quote M. Peer's Etudes Bouddhiques, I, p. 189 seq., and Rh. D., 'Buddhist Suttas from the Pâli,' pp. 137-155, and in the Fort nightly Review for December 1879.

18. 'Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâòa? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâòa.

19. 'This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence¹ is suffering.

Nota: 1. Clinging to the five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa. See § 38 seq.

20. 'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

21. 'This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (it ceases with) the complete cessation of this thirst,—a cessation which" consists in the absence of every passion,—with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.

22. 'This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation.

23. "This is the Noble Truth of Suffering;"—thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O Bhikkhus, of this doctrine, .... (&c., down to intuition). "This Noble Truth of Suffering I have understood," thus, O Bhikkhus, of this doctrine, .... (&c., down to intuition).

24. "This is the Noble Truth of the Cause of suffering," thus, O Bhikkhus, (&c.) " This Noble Truth of the Cause of suffering must be abandoned¹ .... has been abandoned by me," thus, O Bhikkhus, (&c.)

Nota: 1. I. e. the thirst (taòhâ), which is declared in this Noble Truth to be the cause of suffering, must be abandoned.

25. "This is the Noble Truth of the Cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cessation of suffering must be seen face to face .... has been seen by me face to face," thus, O Bhikkhus, (&c.)

26. '"This is the Noble Truth of the Path which leads to the cessation of suffering," thus, O Bhikkhus, (&c.) " This Noble Truth of the Path which leads to the cessation of suffering, must be realised .... has been realised by me," thus, O Bhikkhus, (&c.)

27. 'As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts¹; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mara's and Brahma's world, among all beings, Samaras and Brâhmaòas, gods and men.

Nota: 1. The three modifications and twelve constituent parts are those specified in § 23-26.

28. But since I possessed, O Bhikkhus, with per fect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, .... (&c., as in § 27).

29. 'And this knowledge and insight arose in my mind: "The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!"'

Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Koòdañña obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): 'Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.'

30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted: 'Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samaòa nor by a Brâhmaòa, neither by a deva, nor by Mâra, nor by Brahma, nor by any being in the world.'

Hearing the shout of the earth-inhabiting devas, the kâtumahârâgika devas (gods belonging to the world of the four divine mahârâgas) shouted, (&c., as above). Hearing the shout of the kâtumahârâgika devas, the tâvatiêsa devas¹, .... the yâma devas, .... the tusita devas, .... the nimmânarati devas, .... the paranimmitavasavatti devas, .... the brahmakâyika devas shouted: Truly the Blessed One, (&c., as above).

Nota: 1. The thirty-three devas of the Vedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhummâ deva, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, P. 25.

31. Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

And the Blessed One pronounced this solemn utterance: Truly Koòàañña has perceived it ("aññâsi"), truly Koòàañña. has perceived it! Hence the venerable Koòàañña received the name Aññâtakoòàañña (Koòàañña who has perceived the doctrine).

32. And the venerable Aññâtakoòàañña, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: Lord, let me receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

'Come, O Bhikkhu,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus this venerable person received the upasampadâ ordination.

33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

34. And having seen the Truth, having mastered the Truth, .... (&c., as in § 32), they thus spoke to the Blessed One: Lord, let us receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these venerable persons received the upasampadâ ordination.

35. And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus¹ brought home from their alms pilgrimage.

Nota: 1. Those three Bhikkhus of the five, who had been converted, went about for alms; while the Buddha remained with their two companions, and instructed them.

36, 37. And the venerable Mahânâma and the venerable Assagi, when they received from the Blessed One, (&c., as in §§ 33, 34, down to :). Thus these venerable persons received the upasampadâ ordination.

38. And the Blessed One thus spoke to the five Bhikkhus: The body (Rûpa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: " Let my body be such and such a one, let my body not be such and such a one." But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: "Let my body be such and such a one, let my body not be such and such a one."

39-41. 'Sensation (Vedanâ), O Bhikkhus, is not the self, .... (&C.¹ ) Perception (Saññâ) is not the self, .... The Saêkhâras² are not the self, .... Consciousness (Viññâòa) is not the self, .... (&c.¹)

Nota: 1. This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, saêkhâras, and consciousness are the wellknown five classes (k hand ha) of bodily and mental parts and powers; see Rh. D., Buddhism, p. 90 seq. The self (atta), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha s, which is frequently called the Anattalakkhawa Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way.

Nota: 2 See the note on chap. i. 2.

42. 'Now what do you think, O Bhikkhus, is the body permanent or perishable?'

'It is perishable, Lord.'

'And that which is perishable, does that cause pain or joy?'

'It causes pain, Lord.'

'And that which is perishable, painful, subject to change, is it possible to regard that in this way: 'This is mine, this am I, this is my self?'

'That is impossible, Lord.'

43. 'Is sensation permanent or perishable?' .... (&C.¹)

Nota: 1. Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the saêkhâras, and consciousness.

44. 'Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth.

45. 'Whatever sensation, .... (&c.² )

Nota: 2. The same with regard to the other four khandhas .

46. 'Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Saêkhâras, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world³.'

Nota: 3. Compare Burnouf, 'Lotus de la bonne Loi,' p. 481.

47. Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Âsavas¹.

Nota: 1. See the note on § 9.

At that time there were six Arahats (persons who had reached absolute holiness) in the world.

End of the first Bhâòavâra.

7²

Nota: 2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See Gâtaka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pâli Piùakas is the story told about the Bodhisatta himself.

1. At that time there was in Benares a noble youth, Yasa by name, the son of a seùùhi (or treasurer³) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense¹, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil amp was burning through the whole night.

Nota: 3. This was a position of honour among the merchants. In the later literature we hear of an office of seùùhi (seùùhi-ùùhâna) in a city, to which any one with the requisite wealth and talent was eligible (Gâtaka I, 120-122); and, according to the Mahâvaêsa, the king appointed to an office called seùùhitâ, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be seùùhi-gahapati (see Rh. D.'s note on Mahâ-sudassana Sutta I, 41).

The Seùùhi, standing alone, or the Mahâ-seùùhi,' means Anâtha Piòàika (Gâtaka I, 95, 227-230; Dhammapada Commentary, p. 395). Below, in chapter 9, § i, it would seem that the rank of seùùhi was hereditary, and this is confirmed by the later literature; but this applies to the social rank only, and not to the office.

Nota: 1. Pleasures of the eye, ear, rose, tongue, and touch.

2. And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into². When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: 'Alas! what distress; alas! what danger!'

Nota: 2. Hatthappattaê susânaê maññe, literally, 'one would think a cemetery had (suddenly) come to one's hand.'

3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana.

4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: 'Alas! what distress; alas! what danger!' And the Blessed One said to Yasa, the noble youth: 'Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).'

5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire¹.

Nota: 1. Nekkhamma is neither naishkramya nor naishkarmya, but naishkâmya. Itivuttaka, fol. khi (Phayre MS.): kâmânam etaê nissarawaê yad idaê nekkhammaê, rûpânam etaê nissarawaê yad idaê aruppaê.

6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the seùùhi, the householder (her husband), and having approached him, she said to the seùùhi, the householder: 'Your son Yasa, O householder, has disappeared.' Then the seùùhi, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the seùùhi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up.

8. And the Blessed One saw the seùùhi, the house holder, coming from afar. On seeing him, he thought: 'What if I were to effect such an exercise of miraculous power, that the seùùhi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.' And the Blessed One effected such an exercise of his miraculous power.

9. And the seùùhi, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'Pray, Lord, has the Blessed One seen Yasa, the noble youth?'

'Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.'

And the seùùhi, the householder, who thought: 'Indeed, sitting here I shall see Yasa,the noble youth, sitting here also!' became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.

10. When the seùùhi, the householder, was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving, .... (&c., as at end of § 5). And the seùùhi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: 'Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.'

This was the first person in the world who became a lay-disciple by the formula of the holy triad.

11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was released from the Âsavas. Then the Blessed One thought: 'Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the Âsavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.' And the Blessed One put an end to that exertion of his miraculous power.

12. Then the seùùhi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: 'My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.'

13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the seùùhi, the householder: What do you think then, O householder? That Yasa has (first) won only an imperfect¹ degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood; anolthat his mind has thus become free from attachment to the world, and has become released from the Âsavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house?'

Nota: 1. The stage of a sekha, i. e. a person who has attained to any stage in the Noble Eightfold Path (such as sotâpattiphala, &c.) inferior to the highest (Arahatship).

'Not so, Lord.'

'Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was con templating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Âsavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.'

14. 'It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the Âsavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant?'

The Blessed One expressed his consent by remaining silent. Then the seùùhi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence.

15. And Yasa, the noble youth, soon after the seùùhi, the householder, was gone, said to the Blessed One: Lord, let me receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

'Come, O Bhikkhu, said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus this venerable person received the upasampadâ ordination. At that time there were seven Arahats in the world.

End of the story of Yasa's pabbaggâ

1. And in the forenoon the blessed One, having put on his under-robes¹, took his alms-bowl, and, with his kîvara on, went with the venerable Yasa as his attendant to the house of the seùùhi, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, they sat down near him.

Nota: 1. The rules about the dress of a Bhikkhu who is going to the village are given in the Kullavagga VIII, 4, 3; 5, 2. Compare Rh. D.'s note on the Mahâ-parinibbâna Sutta V, 45.

2. Then the Blessed One preached to them in due course; that is to say, he talked about the merits obtained by alms-giving, .... (&c., as in chap. 7. 5, 6, down to :); thus they obtained, while sitting there, the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

3. And having seen the Truth, .... (&c., as above, 5, 6, down to:), dependent on nobody else for knowledge of the Teacher's doctrine, they thus spoke to the Blessed One: Glorious, Lord! glorious Lord! Just as if one should set up (&c., as in chap. 7. 10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.'

These were the first females in the world who became lay-disciples by the formula of the holy triad.

4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered¹ excellent food, both hard and soft, to the Blessed One and to the venerable Yasa; and when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away.

Nota: 1. According to Subhûti (in Childers's Dictionary) sampavâreti means that the host hands dishes to the guest until the latter says, 'I have had enough.' Childers accordingly translates sampavâreti, to cause to refuse.' But as pavâreti means, 'to cause to accept,' it is impossible that sampavâreti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavâreti.

1. Now four lay persons, friends of the venerable Yasa, belonging to the seùùhi families of Benares, and to the highest after the seùùhi families, by name Vimala, Subâhu, Puòòagi, and Gavampati, heard: 'Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.' When o they had heard that, they thought: 'Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.'

2. Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: Lord, here are four lay -friends of mine, belonging to the seùùhi families of Benares and to the highest after the seùùhi families; their names are Vimala, Subâhu, Puòòagi, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons.'

3. Then the Blessed One preached to them, .... (&c., as in chap. 8. 2).

4. And having seen the Truth, .... (&c., down to:) dependent on nobody else for the knowledge of the Teacher's doctrine, they thus spoke. to the Blessed One: 'Lord, let us receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

'Come, O Bhikkhus, said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus these venerable persons received the upasampadâ ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Âsavas.

At that time there were eleven Arahats in the world.

Here ends the story of the ordination of the four laymen.

Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard, .... (&c., as in chap. 9, §§ i, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Âsavas.

At that time there were sixty-one Arahats in the world.

1. And the Blessed One said to the Bhikkhus: I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way¹. Preach, O Bhikkhus, the doctrine which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruvelâ, to Senâninigama², in order to preach the doctrine.'

Nota: 1. This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine; just as in chap. 12 a form of upasampadâ is introduced by Buddha which was re garded as inadmissible in later times.

Nota: 2. The correct spelling of this name appears to be Senâninigama('the General's Town'), and not Senânigama ('the Army's Town'); the (Gâtaka Atthavaòòanâ (vol. i. p. 68) and the Paris MS. of the Mahâvagga (manu secunda) read Senâninigama. The Lalita Vistara has Senâpatigrâma.

2. And Mâra the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: 'Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaòa.'

Buddha replied: 'I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.'

(Mâra said): The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samaòa.'

(Buddha replied): 'Whatever forms, sounds, odours, flavours, or contacts there are which please the senses, in me desire for them has ceased. Thou art struck down, O Death.'

Then Mâra the wicked One understood: 'The Blessed One knows me, the perfect One knows me,' and, sad and afflicted, he vanished away.

Here ends the story of Mâra

1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbaggâ and upasampadâ ordinations, thinking: 'The Blessed One will confer on them the pabbaggâ and upasampadâ ordinations.' Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbaggâ and upasampadâ ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: 'The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbaggâ and upasampadâ ordinations, thinking: "The Blessed One will confer on them the pabbaggâ and upasampadâ ordinations." Now both the Bhikkhus become tired, and also those who desire to obtain the pabbaggâ and upasampadâ ordinations. What if I were to grant permission to the Bhikkhus, saying: "Confer henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabbaggâ and upasampadâ ordinations yourselves (on those who desire to receive them)."'

2. And the Blessed One, having left the solitude in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: 'When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c. What if I were to permit,. .. . (&c., as in § i).

3. 'I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabbaggâ and upasampadâ ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbaggâ and upasampadâ ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say:

4. '"I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Saêgha. And for the second time I take (&c Saêgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Saêgha."

'I prescribe, O Bhikkhus, the pabbaggâ and upasampadâ ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).'

End of the account of the upasampadâ ordination by the threefold declaration of taking refuge¹.

Nota: 1. On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter I, § i.

13.

1. And the Blessed One, after having kept the vassa residence¹, thus addressed the Bhikkhus: 'By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.'

Nota: 1 See about the vassa residence the rules given in Book III.

2. And Mâra the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: 'Thou art bound by Mara's fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaòa.'

(Buddha replied): 'I am delivered from Mara's fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.'

Then Mâra the wicked One understood: The Blessed One knows me, the perfect One knows me;' and, sad and afflicted, he vanished away.

14.

1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvelâ. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.

2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One: 'Pray, Lord, has the Blessed One seen a woman passing by?'

'What have you to do, young men, with the woman?'

'We were sporting, Lord, in this grove, thirty friends, rich young men, together with our wives. One of us had no wife; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.'

3. 'Now what think you, young men? Which would be the better for you; that you should g6 in search of a woman, or that you should go in search of yourselves?'

'That, Lord, would be the better for us, that we should go in search of ourselves.'

'If so, young men, sit down, I will preach to you the Truth (Dhamma).'

The rich young companions replied: 'Yes, Lord,' and respectfully saluted the Blessed One, and sat down near him.

4. Then the Blessed One preached to them, .... (&c., as in chap. 8. 2, or 9. 3).

5. And having seen the Truth, .... (&c., as in chap. 9. 4 down to:). Thus these venerable persons received the upasampadâ ordination.

Here ends the story of the thirty rich young companions.

End of the second Bhâòavâra.

1. And the Blessed One, wandering from place to place, came to Uruvelâ. At that time there lived in Uruvelâ three Gaùilas¹, Uruvelâ Kassapa, Nadî Kassapa (Kassapa of the River, i. e. the Nerañgarâ), and Gayâ Kassapa (Kassapa of the village Gayâ). Of these the Gaùilas Uruvelâ Kassapa was chief, leader, foremost, first, and highest over five hundred Gaùilas; Nadi Kassapa was chief .... (&c., down to highest over) three hundred Gaùilas, Gayâ Kassapa was chief .... (&c., down to highest over) two hundred Gaùilas.

Nota: 1. The Gaùilas (i.e. ascetics wearing matted hair) are Brahmanical vânaprasthas. The description of their ascetic life given in many passages of the Gâtaka Atthavaòòanâ and of the Apadâna exactly agrees with the picture of the forest life of the ?????? which so frequently occurs in the Mahâbhârata. In the Mahâvagga (VI, 35, 2) it is expressly stated that the Gaùilas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Gaùila is isipabbaggâm pabbaggâti (frequently in the Gat. Atth.), i. e. leaving the world and becoming a Èishi.

2. And the Blessed One went to the hermitage of the Gaùila Uruvelâ Kassapa; having gone there, he said to the Gaùila Uruvelâ Kassapa: 'If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.'

'It is not disagreeable to me, great Samaòa, but there is a savage Nâga (or Serpent) king of great magical power¹, a dreadfully venomous serpent; let him do no harm to you.'

Nota: 1. Iddhi. Compare the passages referred to by Rh. D. in Buddhist Suttas from the Pâli,' pp. 2, 40, 259; and further Mahâvagga VI, 15, 8, and Kullavagga VII, i, 4, and VII, 2, i.

And a second time the Blessed One said to the Gaùila Uruvelâ Kassapa : If it is not disagreeable,' &c

'It is not disagreeable,' &c.

And a third time the Blessed One said: 'If it is not disagreeable,' &c

'It is not disagreeable,' &c

'He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept,'

'Stay there, great Samaòa, as you wish it.'

3. Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding himself with watchfulness of mind². And the Nâga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, and marrow of this Nâga; but were to conquer the fire, which he will send forth, by my fire.'

Nota: 2. Satiê upaùùhâpetvâ. Sati is here a more precise idea than memory.

4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Nâga, who could not master his rage¹, sent forth flames. And the Blessed One, converting his body into fire², sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the Gaùilas, surrounding the fire room, said: 'Truly the countenance of the great Samaòa is beautiful, but the Nâga will do harm to him³.'

Nota: 1. Buddhaghosa explains makkha by kodha.

Nota: 2. Compare Kullavagga IV, 4, 4, where Dabba also tegodhâtuê samâpaggati, that is, his finger is on fire.

Nota: 3. Compare the Editor's corrections at Kullavagga, p. 363.

5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that Nâga, and conquering the Nâga's fire by his fire, threw him into his alms-bowl, and showed him to the Gaùila Uruvelâ Kassapa (saying), 'Here you see the Nâga, Kassapa; his fire has been conquered by my fire.'

Then the Gaùila Uruvelâ Kassapa thought: 'Truly the great Samaòa possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Nâga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahâ) as I am.'

6⁴. Near the Nerañgarâ river the Blessed One said to the Gaùila Uruvelâ Kassapa: 'If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.'

Nota: 4. In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know any other instance in the Pâli Pitakas of a similar repetition, excepting a short passage at the end of chap. 24. 3; and one other in the Mahâ-padhâna Sutta.

'It is not disagreeable to me, great Samaòa, but in your own behalf I warn you off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.'

'He is not likely to do any harm to me; pray, Kassapa, allow me a place in your fire room.'

When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men¹, joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men¹, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Gatilas looked at the fire room (say ing), Truly the countenance of the great Samaòa is beautiful, but the Nâga will do harm to him.'

Nota: 1. Literally, 'the Snake among men,' or 'the Elephant among men' (manussanâgo).

7. And when that night had elapsed, the flames of the Nâga were extinguished, but the various-coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours appeared on the Angirasa's¹ body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brâhmaòa (saying), Here you see the Nâga, Kassapa; his fire has been conquered by my fire.'

Nota: 1. According to Vedic tradition the Gautamas, as is well known, belong to the Âôgirasa tribe.

And the Gaùila Uruvelâ Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: Stay with me, great Samaòa, I will daily provide you with food.'

End of the first Wonder.

16.

1. And the Blessed One resided in a certain grove near the hermitage of the Gaùila Uruvelâ Kassapa . And on a beautiful night the four Mahârâgas², filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.

2. See chap. 4. 4.

2. And when that night had elapsed, the Gaùila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samaòa, the meal is ready. Who were they, great Samaòa, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands?'

'They were the four Mahârâgas, Kassapa, who came to me in order to hear my preaching.'

Then the Gaùila Uruvelâ Kassapa thought: Truly the great Samaòa possesses high magical powers and great faculties, since even the four Mahârâgas come to hear his preaching. He is not, however, holy like me.'

And the Blessed One ate the food offered by the Gaùila Uruvelâ Kassapa, and continued to stay in that same grove.

End of the second Wonder.

1. And on a beautiful night Sakka (Sakra. or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances.

2. And when that night had elapsed (&c., as in chap. 1 6. 2).

End of the third Wonder.

18.

And on a beautiful night Brahmâ Sahampati (&c., as in chap. 17).

End of the fourth Wonder.

19.

1. At that time a great sacrifice which the Gaùila Uruvelâ Kassapa used to celebrate was approaching, and all the people of Aôga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the Gaùila Uruvelâ Kassapa thought: Presently my great sacrifice is approaching, and all the people of Aôga and Magadha will come and bring with them abundant food, both hard and soft. If the great Samaòa should perform a wonder before that great assembly, gain and honour would increase to the great Samaòa, and my gain and honour would diminish. Well, the great Samaòa shall not appear here to-morrow.'

2. Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the Gaùila Uruvelâ Kassapa, went to Uttara Kuru; having begged alms there, he took the food (he had received) to the Anotatta lake¹; there he took his meal and rested during the heat of the day at the same place.

Nota: 1. One of the supposed seven great lakes in the Himavant.

And when the night had elapsed, the Gaùila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samaòa, the meal is ready. Why did you not come yesterday, great Samaòa? We have thought of you: "Why does the great Samaòa not come?" and your portions of food, both hard and soft, were served up for you.'

3. (Buddha replied): Did you not think, Kassapa: "Presently my great sacrifice (&c., as above down to:). Well, the great Samaòa shall not appear here tomorrow?"

4. 'Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and I went to Uttara Kuru; having begged alms there, I took the food to the Anotatta lake; there I took my meal and rested during the heat of the day at the same place.'

Then the Gaùila Uruvelâ Kassapa thought: Truly the great Samaòa possesses high magical powers and great faculties, since he is able to understand by the power of his mind the thoughts of other people. He is not, however, holy like me.'

And the Blessed One ate (&c., as in chap. 16. 2).

End of the fifth Wonder.

1. At that time the Blessed One had rags taken from a dust heap (of which he was going to make himself a dress). Now the Blessed One thought: Where shall I wash these rags?' Then Sakka the king of the devas, understanding in his mind the thought which had arisen in the mind of the Blessed One, dug a tank with his own hand, and said to the Blessed One: 'Lord, might the Blessed One wash the rags here.'

And the Blessed One thought: 'What shall I rub the rags upon?' Then Sakka the king of the devas, understanding, &c., put there a great stone and said: 'Lord, might the Blessed One rub the rags upon this stone.'

2. And the Blessed One thought: 'What shall I take hold of when going up (from the tank)?' Then a deity that resided in a Kakudha tree, understanding, &c., bent down a branch and said: 'Lord, might the Blessed One take hold of this branch when going up (from the tank).'

And the Blessed One thought: 'What shall I lay the rags upon (in order to dry them)?' Then Sakka the king of the devas, understanding, &c., put there a great stone and said: 'Lord, might the Blessed One lay the rags upon this stone.'

3. And when that night had elapsed, the Gaùila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: It is time, great Samaòa, the meal is ready. What is this, great Samaòa? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here; by whom has this stone been put here? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down.'

4. 'I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: "Where shall I wash these rags?" Then, Kassapa, Sakka the king of the devas, understanding in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me: "Lord, might the Blessed One wash the rags here." Thus this tank has been dug by the hand of a non-human being.

'And I thought, Kassapa: "What shall I rub the rags upon?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.

5. 'And I thought, Kassapa: "What shall I take hold of when going up (from the tank)?" Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand.

'And I thought, Kassapa: "Where shall I lay the rags upon (in order to dry them)?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.'

6. Then the Gaùila Uruvelâ Kassapa thought: 'Truly the great Samaòa possesses high magical powers and great faculties, since Sakka the king of the devas does service to him. He is not, however, holy like me.'

And the Blessed One ate (&c., as in chap. 16. 2).

7. And when that night had elapsed, the Gaùila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he announced to the Blessed One that it was time, by saying, 'It is time, great Samaòa, the meal is ready.'

(Buddha replied): Go you, Kassapa; I will follow you.

Having thus sent away the Gaùila Uruvelâ Kassapa, he went to pluck a fruit from the gambu tree after which this continent of (Gambudîpa (the Gambu Island, or India) is named¹; then arriving before Kassapa he sat down in the room where Kassapa's (sacred) fire was kept².

Nota: 1. See about this gambu tree, which grows in the forest of Himavant, Hardy's Manual, p. 18 seq.

Nota: 2. Very probably it is this story in which a similar legend has originated that the Ceylonese tell about Mahinda, the converter of their island; see Dîpavaêa XII, 75.

8. Then the Gaùila Uruvelâ Kassapa saw the Blessed One sitting in the fire room; seeing him he said to the Blessed One: 'By what way have you come, great Samaòa? I have departed before you, and you have arrived before me and are sitting in the fire room.'

9. 'When I had sent you away, Kassapa, I went to pluck a fruit from the gambu tree after which this continent of Gambudîpa is named; then I arrived before you and sat down in the fire room. Here is the gambu fruit, Kassapa, it is beautiful, fragrant, and full of flavour; you may eat it, if you like.'

Nay, great Samaòa, to you alone it is becoming to eat it; eat it yourself.'

And the Gaùila Uruvelâ Kassapa thought: Truly the great Samaòa possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the gambu tree after which this continent of Gambudîpa is named, and then to arrive before me and to sit down in the fire room. He is not, however, holy like me.'

And the Blessed One ate (&c., as in chap. 16. 2).

10. And when that night had elapsed (&c., as in § 7, down to:). Having thus sent away the Gaùila Uruvelâ Kassapa, he went to pluck a fruit from a mango tree growing near the gambu tree after which this continent of Gambudîpa is named, &c. He went to pluck a fruit from an emblic myrobalan tree, &c., from a yellow myrobalan tree growing near the gambu tree, &c. He went to the Tâvatiêsa heaven to pluck a pârikkattaka (or pârigâttaka) flower; then arriving before Kassapa he sat down in the fire room. Then the Gaùila Uruvelâ Kassapa saw (&c., as in § 8).

11. 'When I had sent you away, Kassapa, I went to the Tâvatiêsa heaven to pluck a pârikkattaka flower; then I arrived before you and sat down in the fire room. Here is the pârikkattaka flower, Kassapa; it is beautiful and fragrant; you may take it, if you like.'

'Nay, great Samaòa, to you alone it is becoming to keep it; keep it yourself.'

And the Gaùila (&c., as in § 9). He is not, however, holy as I am.

12. At that time one day the Gaùilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these Gaùilas thought: Doubtless this is the magical power and the high faculty of the great Samaòa that we cannot succeed in splitting fire-wood.' Then the Blessed One said to the Gaùila Uruvelâ Kassapa: Shall the fire-wood be split, Kassapa?'

'Let it be split, great Samaòa.'

Then in a moment the five hundred pieces of fire-wood¹ were split. And the Gaùila Uruvelâ Kassapa thought: 'Truly the great Samaòa possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.'

Nota: 1. Bigandet (Life of Gaudama, p. 135) translates this passage from the Burmese version: 'Gaudama split it in a moment, in five hundred pieces.' Doubtless the true meaning is, that there were five hundred pieces of wood, one for each of the five hundred Gaùilas over whom was Kassapa chief. In the following two stories (13, 14) we have five hundred sacred fires.

13. At that time the Gaùilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story).

14. At that time the Gaùilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above).

15. At that time in the cold winter nights, in the time between the ashùakâ festivals¹, when snow falls, the Gaùilas plunged into the river Nerañgarâ, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire²; at those the Gaùilas coming out of the river warmed them selves. And the Gaùilas thought: 'Doubtless this is the magical power and the high faculty of the great Samaòa that these vessels with fire have been caused to appear here. And the Gaùila Uruvelâ Kassapa thought: 'Truly the great Samaòa possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.'

Nota: 1. The ashùakâ festivals, about which accurate details are given in the Gèihya Sûtras, were celebrated about the wane of the moon of the winter months mârgaëîrsha, taisha, and mâgha; see Weber, Die vedischen Nachrichten von den Naxatra, II, p. 337, and H. O's note on the Saôkhâyana Gèihya, 3, 12, ap. Indische Studien, XV, p. 145.

2. Buddhaghosa explains mandâmukhiyo by aggibhâganâni.

16. At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One lived was covered with water. Then the Blessed One thought: 'What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot. And the Blessed One caused the water to recede round about, and he walked up and down in the midst of the water on a dustcovered spot.

And the Gaùila Uruvelâ Kassapa, who was afraid that the water might have carried away the great Samaòa, went with a boat together with many Gatilas to the place where the Blessed One lived. Then the Gaùila Uruvelâ Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing him, he said to the Blessed One: Are you there, great Samaòa?'

'Here I am, Kassapa,' replied the Blessed One, and he rose in the air and stationed himself in the boat.

And the Gaùila Uruvelâ Kassapa thought: Truly the great Samaòa possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.'

17. Then the Blessed One thought: 'This foolish man will still for a long time think thus: "Truly^the great Samaòa possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this Gaùila (in order to show him my superiority).'

And the Blessed One said to the Gaùila Uruvelâ Kassapa: You are not holy (arahâ), Kassapa, nor have you entered the path of Arahatship, nor do you walk in such a practice as will lead you to Arahatship, or to entering the path of Arahatship.'

Then the Gaùila Uruvelâ Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: 'Lord, let me receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

18. (Buddha replied): 'You, Kassapa, are chief, leader, foremost, first, and highest of five hundred Gaùilas; go first and inform them of your intention, and let them do what they think fit.'

Then the Gaùila Uruvelâ Kassapa went to those Gaùilas; having gone to them, he said to those Gaùilas: 'I wish, Sirs, to lead a religious life under the direction of the great Samaòa; you may do, Sirs, what you think fit.'

(The Gaùilas replied): 'We have conceived, Sir, an affection for the great Samaòa long since; if you will lead, Sir, a religious life under the great Samaòa's direction, we will all lead a religious life under the great Samaòa's direction.

19. Then the Gaùilas flung their hair¹, their braids, their provisions², and the things for the agnihotra sacrifice into the river, and went to the place where the Blessed One was; having approached him and prostrated themselves before him, inclining their heads to the feet of the Blessed One, they said to the Blessed One: 'Lord, let us receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

Nota: 1 Which they had cut off in order to receive the pabbaggâ ordination, see chap. 12. 3.

Nota: 2. We are extremely doubtful about the meaning of khârikâga, which Buddhaghosa explains by khârikâga. Perhaps it may mean provisions of any description of which each Gaùila used to keep one khâri (a certain dry measure).

'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus these venerable persons received the upasampadâ ordination.

20. And the Gaùila Nadî Kassapa saw the hair, the braids, the provisions, the things for the agnihotra sacrifice, which were carried down by the river; when he saw that, he became afraid that some misfortune might have befallen his brother. He sent some Gaùilas, saying, Go and look after my brother, and went himself with his three hundred Gaùilas to the venerable Uruvelâ Kassapa; having approached him, he said to the venerable Uruvelâ Kassapa: Now, Kassapa, is this bliss?'

(Uruvelâ Kassapa replied): 'Yes, friend, this is bliss.'

21. And the Gaùilas (who had come with Nadî Kassapa (&c., as in f § 19).

22. And the Gaùila Gayâ Kassapa saw (&c., as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Gaùilas, saying, Go and look after my brothers, and went himself with his two hundred Gaùilas to the venerable Uruvelâ Kassapa (&o> as above).

23. And the Gaùilas (who had come with Gayâ Kassapa (&c., as in f § 19).

24. ¹At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and were lit up, could not be extinguished and were extinguished; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred.

Nota: 1. This is evidently a remark added to the text by a reader or commentator.

1. And the Blessed One, after having dwelt at Uruvelâ as long as he thought fit, went forth to Gayâsîsa¹, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gaùilas before. There near Gayâ, at Gayâsîsa, the Blessed One dwelt together with those thousand Bhikkhus.

Nota: 1. According to General Cunningham, Gayâsîsa ('the head of Gayâ') is the mountain of Brahmâyoni near Gayâ. Arch. Rep.

2. There the Blessed One thus addressed the Bhikkhus: 'Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning?

'The eye, O Bhikkhus, is burning; visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair.

3. 'The ear is burning, sounds are burning, &c. .... The nose is burning, odours are burning, &c. .. .. The tongue is burning, tastes are burning, &c The body is burning, objects of contact are burning, &c The mind is burning, thoughts are burning, &c ...¹

Nota: 1. Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense.

4. 'Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He becomes weary of the ear (&c , down to .... thoughts¹). Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.'

Nota: 1. Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense.

When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Âsavas.

Here ends the sermon on 'The Burning.'

End of the third Bhâòavâra concerning the Wonders done at Uruvelâ.

1. And the Blessed One, after having dwelt at Gayâsîsa as long as he thought fit, went forth to Ra^agaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gaùilas before. And the Blessed One, wandering from place to place, came to Râgagaha. There the Blessed One dwelt near Râgagaha, in the Laùùhivana pleasure garden, near the sacred shrine of Supatiùùha¹.

Nota: 1. Laùùhivana (Sansk. yashùivana), literally, 'stick forest,' means a forest consisting of bambus. General Cunningham has the following note about this bambu forest: 'In 1862, when I was at Râjgir (i.e. Râgagaha), I heard the bambu forest always spoken of as Jaktiban;. .. I fixed the position of the bambu forest to the south-west of Rajgir on the hill lying between the hot-springs of Tapoban and old Râgagèiha.' Reports, III, 140.

The word we have rendered sacred shrine is Ketiya.

2. Then the Magadha king Seniya Bimbisara heard: The Samaòa Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Râgagaha and is staying near Râgagaha, in the Laùùhivana pleasure garden, near the sacred shrine of Supatiùùha. Of Him the blessed Gotama such a glorious fame is spread abroad: "Truly he is the blessed, holy, absolute Sambuddha, endowed with knowledge and conduct, the most happy One, who understands all worlds, the highest One, who guides men as a driver curbs a bullock, the teacher of gods and men, the blessed Buddha. He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Mâras, and its Brahmas; to all beings, Samaòas and Brâhmaòas, gods and men; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; he proclaims a consummate, perfect, and pure life." It is good to obtain the sight of holy men (Arahats) like that.'

3. And the Magadha king Seniya Bimbisara, surrounded by twelve myriads of Magadha Brâhmaòas and householders¹, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve myriads of Magadha Brâhmaòas and householders some also respectfully saluted the Blessed One and sat down near him; some exchanged greeting with the Blessed One, having exchanged with him greeting and complaisant words, they sat down near him; some bent their clasped hands towards the Blessed One and sat down near him; some shouted out their name and their family name before the Blessed One and sat down near him; some silently sat down near him.

Nota: 1. The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Com pare Rh. D.'s note on Mahâ-sudassana Sutta, p. 260.

4. Now those twelve myriads of Magadha Brâhmaòas and householders thought: How now is this? has the great Samaòa placed himself under the spiritual direction of Uruvelâ Kassapa, or has Uruvelâ Kassapa placed himself under the spiritual direction of the great Samaòa?'

And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brâhmaòas and house holders, addressed the venerable Uruvelâ Kassapa in this stanza: 'What knowledge have you gained, O inhabitant of Uruvelâ, that has induced you, who were renowned for your penances¹, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted?'

Nota: 1. Literally, 'who is known as emaciate.' This is said with reference to the mortifications practised by the Gaùilas or Vânaprasthas. The Mahâbhârata (III, 1499) uses the same adjective (kèiëa) of a Gaùila. Vadâno we take for a participle, but it is possible also to read vadâ no, 'tell us,' which Professor Jacob! (Zeitschrift der Deutschen Morg. Ges., XXXIV, p. 187) prefers. Buddhaghosa takes kisakovadâno for a compound of kisaka and ovadâna: tâpasânaê ovâdako anusâsako.

(Kassapa replied): It is visible things and sounds, and also tastes, pleasures and woman that the sacri fices speak of²; because I understood that whatever belongs to existence³ is filth, therefore I took no more delight in sacrifices and offerings⁴.'

Nota: 2. The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c., and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere.

Nota: 3. The Pâli word is upadhi, which is translated by Childers, substratum of being. See our note on chap. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa).

Nota: 4. Here we have the Vedic distinction of greater and smaller sacrifices (yagatayas and guhotayas).

5. 'But if your mind, Kassapa (said the Blessed One⁵), found there no more delight,—either in visible things, or sounds, or tastes,—what is it in the world of men or gods in which⁶ your mind, Kassapa, now finds delight? Tell me that.'

Nota: 5. The words 'said the Blessed One' (ti Bhagavâ avoka) are probably interpolated from a gloss, as they destroy the metre.

Nota: 6. Doubtless Buddhaghosa is right in explaining ko by kva.

(Kassapa replied): 'I have seen the state of peace (i. e. Nirvâòa) in which the basis of existence (upadhi³) and the obstacles to perfection (kiñkana¹) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state; therefore I took no more delight in sacrifices and offerings.'

Nota: 3. The Pâli word is upadhi, which is translated by Childers, substratum of being. See our note on chap. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa).

Nota: 1. Akiñkana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the kiñkanas, that is, lust, malice, and delusion (so in the Saêgîti Sutta of the Dîgha Nikâya), have ceased to be. It is literally being without the somethings, which are the things that stand in the way, the obstacles to Buddhist perfection; and Buddhaghosa (in the Sumaôgala Vilâsinî on the passage in the Saêgîti Sutta) explains accordingly kiñkana by palibodha.

6. Then the venerable Uruvelâ Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: 'My teacher, Lord, is the Blessed One, I am his pupil; my teacher, Lord, is the Blessed One, I am his pupil.' Then those twelve myriads of Magadha Brâhmaòas and householders understood: Uruvelâ Kassapa has placed himself under the spiritual direction of the great Samaòa.'

7, 8. And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brâhmaòas and householders, preached to them in due course (&c., as in chap. 7, §§ 5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brâhmaòas and householders with Bimbisara at their head, while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation. One myriad announced their having become lay-pupils.

9. Then the Magadha king Seniya Bimbisâra, having seen the Truth (&c ..... down to) dependent on nobody else for the knowledge of the Teacher's doctrine, said to the Blessed One: 'In former days, Lord, when I was a prince, I entertained five wishes; these are fulfilled now. In former days, Lord, when I was a prince, I wished: "O that I might be inaugurated as king." This was my first wish, Lord; this is fulfilled now. " And might then the holy, absolute Sambuddha come into my kingdom." This was my second wish, Lord; this is fulfilled now.

10. '"And might I pay my respects to Him, the Blessed One." This was my third wish, Lord; this is fulfilled now. "And might He the Blessed One preach his doctrine (Dhamma) to me." This was my fourth wish, Lord; this is fulfilled now. "And might I understand His, the Blessed One's doctrine." This was my fifth wish, Lord; this is fulfilled now. These were the five wishes, Lord, which I entertained in former days when I was a prince; these are fulfilled now.

11. 'Glorious, Lord! (&c., as in chap. 7. 10, down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.'

The Blessed One expressed his consent by remaining silent.

12. Then the Magadha king Seniya Bimbisâra, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. And when the night had elapsed, the Magadha king Seniya Bimbisâra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words: 'It is time, Lord, the meal is ready.' And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his kîvara on entered the city of Râgagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gaùilas before.

13. At that time Sakka the king of the devas, assuming the appearance of a young Brâhman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas: 'The self-controlled One with the self-controlled, with the former Gaùilas, the released One with the released, the Blessed One, gold-coloured like an ornament of siôgî gold¹, has entered Râgagaha.

Nota: 1. Gold colour is one (the 17th) of the thirty-two lakkhaòa which form the characteristics of Buddha as a mahâpurisa.

'The emancipated One with the emancipated, with the former Gaùilas, &c.

'He who has crossed (the ocean of passion) with them who have crossed (it), with the former Gaùilas, the released One with the released, the Blessed One, gold-coloured like an ornament of siôgî gold, has entered Râgagaha.

He who is possessed of the ten Noble States²
and of the ten Powers³, who understands the ten Paths of Kamma⁴ and possesses the ten (attributes of Arahatship)⁵, the Blessed One, surrounded by ten hundred of followers, has entered Râgagaha.'

Nota: 2. The ten ariyavâsas. Buddhaghosa says: dasasu ariyavâsesu vutthavâso. The Saêgîti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pañaôga) 2. being possessed of the six good qualities (khalaôga), 3. being guarded in the one thing (ekârakkha), 4. observing four things (katurâpassena), 5. rejecting each of the four false truths (panunna pakkeka-sakka), 6. seeking right things (samavayasadhesana), 7. having pure aims (anâvila-saêkappa), 8. being full of ease (passaddhakâya-saêkhâra), 9. being emancipated in heart (suvimuttakitta), 10. being emancipated in ideas (suvimuttapañña). The Saêgîti then further enlarges on the meaning of each of these ten.

Nota: 3. The ten Balas, which are ten kinds of knowledge (nawa); see Burnouf, Lotus, p. 781 and following, and compare Gâtaka I, 78.

Nota: 4. Buddhaghosa explains dasadhammavidû by dasakammapathavidû.

Nota: 5. Buddhaghosa explains dasabhi k'ûpeto by supplying asekhehi dhammehi. The first eight of the ten asekhâ dhammâ consist in the full perfection of sammâdiùùhi (right belief) and the other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of sammâñâòa (right knowledge) and sammâvimutti (right emancipation).

14. The people when they saw Sakka the king of the devas, said: 'This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?'

When they talked thus, Sakka the king of the devas addressed those people in this stanza: 'He who is wise, entirely self-controlled, the unrivalled Buddha, the Arahat, the most happy upon earth: his attendant am I.'

15. And the Blessed One went to the palace of the Magadha king Seniya Bimbisâra. Having gone there, he sat down with the Bhikkhus who followed him., on seats laid out for them. Then the Magadha king Seniya Bimbisâra with his own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him.

16. Sitting near him the Magadha king Seniya Bimbisâra thought: 'Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life?'

17. And the Magadha king Seniya Bimbisâra thought: 'There is the Veluvana¹, my pleasure garden, which is not too far from the town and not too near, suitable for going and coming, .... (&c., down to a retired life). What if I were to make an offering of the Veluvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?'

Nota: 1. The site of the Veluvana (bambu forest) near Râgagaha has not yet been discovered. It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunningham's map of Râgagèiha (pi. xiv, Reports, vol. i), were found by him (Rh. D., Buddhism, p. 62 note).

18. And the Magadha king Seniya Bimbisâra took a golden vessel (with water in it, to be poured over the Buddha's hand); and dedicated (the garden) to the Blessed One (by saying), 'I give up this Veluvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head.' The Blessed One accepted the ârâma (park). Then the Blessed One, after having taught, incited, .animated, and gladdened the Magadha king Seniya Bimbisâra by religious discourse, rose from his seat and went away.

And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: I allow you, O Bhikkhus, to receive the donation of an arama (a park).

1. At that time Sañgaya, a paribbâgaka (wan dering ascetic), resided at Rafagaha with a great retinue of paribbâgakas, with two hundred and fifty paribbâgakas. At that time Sâriputta and Moggallâna (two young Brâhmaòas) led a religious life as followers of Sañgaya the paribbâgaka; these had given their word to each other: He who first attains to the immortal (amata, i.e. Nirvâòa) shall tell the other one.'

2. Now one day the venerable Assagi in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his kîvara on, entered the city of Râgagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous; he turned his eyes to the ground, and was dignified in deport ment. Now the paribbâgaka Sâriputta saw the venerable Assagi, who went through Râgagaha for alms, whose walking, &c., was decorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought: 'Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahatship. What if I were to approach this Bhikkhu and to ask him: "In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?"

3. Now the paribbâgaka Sâriputta thought: 'This is not the time to ask this Bhikkhu; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, according to the course recognised by those who want something.¹'

Nota: 1. This seems to us the meaning of atthikehi upaññâtaê maggaê. Sâriputta followed Assagi as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring their request.

And the venerable Assagi, having finished his alms-pilgrimage through Râgagaha, went back with the food he had received. Then the paribbâgaka Sâriputta went to the place where the venerable Assagi was; having approached him, he exchanged greeting with the venerable Assagi; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbâgaka Sâriputta said to the venerable Assagi: Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess²?'

Nota: 2. The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6).

4. (Assagi replied): 'There is, friend, the great Samaòa Sakyaputta, an ascetic of the Sakya tribe; in His, the Blessed One's, name have I retired from the world; He, the Blessed One, is my teacher; and His, the Blessed One's, doctrine do I profess.'

'And what is the doctrine, Sir, which your teacher holds, and preaches to you?'

'I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.'

Then the paribbâgaka Sâriputta said to the venerable Assagi: 'Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter?'

5. Then the venerable Assagi pronounced to the paribbâgaka Sâriputta the following text of the Dhamma: 'Of all objects which proceed from a cause, the Tathâgata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samaòa¹.'

And the paribbâgaka Sâriputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): Whatsoever is subject to the condition of origination is subject also to the condition of cessation. (And he said): 'If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i. e. Nirvâòa), (the state) which has remained unseen through many myriads of Kappas (world-ages) of the past.

Nota: 1. This famous stanza doubtless alludes to the formula of the twelve Nidânas (see chap. i. 2) which explains the origination and cessation of what are called here 'dhammâ hetuppabhavâ.' Hetu and pakkaya (the word so frequently used in the formula of the Nidânas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, 'proximate cause,' and pakkaya (pratyaya), 'concurrent occasion;' but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it.

6. Then the paribbâgaka Sâriputta went to the place where the paribbâgaka Moggallâna was. And the paribbâgaka Moggallâna saw the paribbâgaka Sâriputta coming from afar; seeing him he said to the paribbâgaka Sâriputta: Your countenance, friend, is serene; your complexion is pure and bright. Have you then really reached the immortal, friend?'

'Yes, friend, I have attained to the immortal.'

'And how, friend, have you done so?'

7-9. 'I saw, friend, the Bhikkhu Assagi who went through Ragâgaha for alms (&C.¹, down to:); "But I will tell you in short what it means."

Nota: 1. See §§ 2-4. Instead of 'The paribbâgaka Sâriputta,' of course, the pronoun of the first person is to be read; instead of 'The venerable Assagi' read, The Bhikkhu Assagi;' and further, the vocative Friend (âvuso), addressed to Moggallâna, is inserted three or four times in the course of this narration.

'"Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter?"

10. 'Then, friend, the Bhikkhu Assagi pronounced the following Dhamma sentence: "Of all objects which proceed from a cause, the Tathâgata has ex plained the cause, and He has explained their cessation also; this is the doctrine of the great Samaòa."'

And the paribbâgaka Moggallâna, after having heard (&c., as in § 5, down to the end).

1. Then the paribbâgaka Moggallâna said to the paribbâgaka Sâriputta: Let us go, friend, and join the Blessed One; that He, the Blessed One, may be our teacher.'

(Sâriputta replied): It is on our account, friend, that these two hundred and fifty paribbâgakas live here (as followers of Sañgaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.'

Then Sâriputta and Moggallâna went to the place where those paribbâgakas were; having approached them, they said to the paribbâgakas: 'Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.'

(The paribbâgakas replied): It is on your account, Sirs, that we live here, and it is you whom we regard; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samaòa, we all will place ourselves also under the spiritual direction of the great Samaòa.'

2. Then Sâriputta and Moggallâna went to the place where the paribbâgaka Sañgaya was; having approached him, they said to the paribbâgaka Sañgaya: 'Friend, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.'

(Sañgaya replied): 'Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'

And a second time Sâriputta and Moggallâna said, &c. And a third time Sâriputta and Moggallâna said, &c. (And a third time he replied): 'Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'

3. But Sâriputta and Moggallâna took with them those two hundred and fifty paribbâgakas and went to the Veluvana. But the paribbâgaka Sañgaya began, on the spot, to vomit hot blood from his mouth¹.

Nota: 1. The later Burmese and Chinese works translated by Bigandet (Life of Gaudama, p. 152) and by Beal (Romantic Legend, p. 330) add that he died. This is not in the Pâli text, and the Sinhalese account given by Hardy (Manual, p. 197) is directly opposed to that statement.

And the Blessed One saw them, Sâriputta and Moggallâna, coming from afar; on seeing them he thus addressed the Bhikkhus: 'There, O Bhikkhus, two companions arrive, Kolita and Upatissa²; these will be a pair of (true) pupils, a most distinguished, auspicious pair.'

Nota: 2. Upatissa was called Sâriputta after his mother ('The Son of Sari'); Kolita had the family name Moggallâna (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asoka's well-known edict which has been found at Bairât. The king there quotes The Question of Upatissa among the texts, the study of which he recommends to the brethren and sisters of the fraternity and to the laymen of either sex. This very probably refers to the dialogue between Assagi and Sâriputta.

When³ (Sâriputta and Moggallâna), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veluvana, the Teacher, who saw them, foretold about them: 'These two companions who are now coming Kolita and Upatissa these will be a pair of (true) pupils, a most distinguished, auspicious pair.'

Nota: 3. As to this repetition of what had been related before, comp. the note on chap. 15. 6, 7. The words from gambhîre down to upadhisaêkhaye form a äloka. This is one of several instances where an older passage in verse, and probably first composed in some nearly related dialect, appears in the Pâli Pitakas in prose. It is this which explains the extraordinary grammatical construction of the first seven words. Compare Rh. D.'s note on the similar instance at Mahâ-parinibbâna Sutta V, 62. The exclamation put into the mouth of Sâriputta, and afterwards of Moggallâna (above, chap. 23, §§ 5, 10), ought also, perhaps, to be included in the same category.

4. Then Sâriputta and Moggallâna went to the place where the Blessed One was; having approached him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: 'Lord, let us receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

5. At that time many distinguished young Magadha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), 'The Samaòa Gotama causes fathers to beget no sons; the Samaòa Gotama causes wives to become widows; the Samaòa Gotama causes families to become extinct. Now he has ordained one thousand Gaùilas, and he has ordained these two hundred and fifty paribbâgakas who were followers of Sañgaya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Samaòa Gotama. And moreover, when they saw the Bhikkhus, they reviled them in the following stanza: 'The great Samaòa has come to Giribbaga (i. e. Râgagaha) of the Magadha people, leading with him all the followers of Sañgaya; who will be the next to be led by him?'

6. Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. (He replied): 'This noise, O Bhikkhus, will not last long; it will last only seven days; after seven days it will be over. And if they revile you, O Bhikkhus, in this stanza: "The great Samaòa has come, &c.," you should reply to the revilers in the following stanza: "It is by means of the true doctrine that the great heroes, the Tathâgatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth?"'

7. At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: 'The great Samaòa has come, &c.'

Then the Bhikkhus replied to the revilers in the following stanza: 'It is by means of the true doctrine, &c.'

Then the people understood: 'It is by truth, and not by wrong, that the Sakyaputtiya Samaòas lead men;' and thus that noise lasted only seven days, and after seven days it was over.

Here ends the narration of the ordination of Sâriputta and Moggallâna.

End of the fourth Bhâòavâra.

25¹

Nota: 1. The chief object of the first book being to discuss the regulations for the upasampadâ ordination, at which the preceptor (upagghâyas) of the candidate has a principal part, the text now goes on to relate the institution of the office and upagghâyas, and to explain the mutual duties incumbent on upagghâyas and pupils (saddhivihârikas).

1. At that time some Bhikkhus, as they had no upagghâyas (preceptors) and received no exhortation 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 food¹, 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.

Nota: 1. Buddhaghosa has the following note on uttiùùhapatta: uttiùùhapattan ti piòàâya karaòakapattaê, tasmiê hi manussâ ukkiùùhasaññino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pâsâdikâ; the usual spelling is ukkiùùha), tasmâ ukkiùùhapattan ti vuttaê. athavâ uùùhahitvâ pattaê upanâmentîti evam ettha attho daùùhabbo.' We take the word, as the former of Buddhaghosa's two explanations implies, for a composition of ukkiùùha,. For the conversion of palatal consonants into dentals, see E. Kuhn, Beiträge zur Pâli-Grammatik, p. 36, and on the use of the word compare Trenckner's Milinda Pañho, pp. 213, 214.

2. The people were annoyed, murmured, and became angry (saying), 'How can the Sakyaputtiya Samaòas go on their rounds for alms wearing improper under and upper garments, .... (&c., as in § i, down to drinks)? How can they make so great and loud a noise in the dining halls? They behave like Bxahma/zas 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, conscientious, anxious for training, were annoyed, murmured, 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 Bhikkhus 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 Bhikkhus: 'It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy of Samaòas, 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 converted 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 discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, (that young Bhikkhus choose) an upagghâya (or preceptor).

'The upagghâya, O Bhikkhus, ought to consider the saddhivihârika (i.e. pupil) as a son; the saddhivihârika ought to consider the upagghâya 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. 'And let them choose, O Bhikkhus, an upagghâya in this way: Let him (who is going to choose an upagghâya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upagghâya), sit down squatting, raise his joined hands, and say: "Venerable Sir, be my upagghâya; venerable Sir, be my upagghâya; venerable Sir, be my upagghâya." (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 upagghâya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upagghâya has not been chosen.

8. The saddhivihârika, O Bhikkhus, ought to observe a strict conduct towards his upagghâya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes¹ and adjusted his upper robe so as to cover one shoulder, let him give (to the upagghâya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upagghâya). If there is rice-milk, let him rinse the jug and offer the rice-milk (to the upagghâya). When he has drunk it, let him give water (to the upagghâya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghâya has risen, let him take away the seat. If the place is dirty, let him sweep the place.

Nota: 1. If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa).

9. 'If the upagghâya wishes to go into the village, let (the saddhivihârika) give (to the upa^vaya) 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 other¹ and give them (to the upagghâya), rinse the alms-bowl, and give it him with some water in it. If the upagghâya 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 upagghâya as his attendant. Let him not go too far (from the upagghâya) nor too near. Let him take (from the upagghâya) what has been put into his alms-bowl².

Nota: 1. Buddhaghosa explains saguòaê katvâ by ekato katvâ.

Nota: 2. According to Buddhaghosa the meaning of these words is: If the alms-bowl of the upagghâya has become too heavy or hot by the food put into it, the saddhivihârika ought to take it and give his own bowl to the upagghâya.

10. 'When the upagghâya speaks, let (the saddhivihârika) not interrupt him. If the upagghâya is in danger of committing an offence by the words he says, let (the saddhivihârika) keep him back. When (the upagghâya) turns back (from his alms-pilgrimage), let the saddhivihârika go back (to the Vihâra) before (the upagghâya), prepare a seat, get water for the washing of his feet, a foot-stool, and a towel¹; then let him go to meet the upagghâya, 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 upagghâya) 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 it². Let him .... the girdle³. If there is any food received in the alms-bowl, and the upagghâya desires to eat it, let him give water (to the upagghâya) and then offer him the food.

Nota: 1. See Chap. 6. II, with the note.

Nota: 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 (Buddhaghosa).

Nota: 3. The Pâli text is: 'Obhoge kâyabandhanaê kâtabbaê.' Buddhaghosa's note runs as follows: 'Kâyabandhanaê saêgharitvâ (read saêharitvâ) kîvarabhoge pakkhipitvâ ùhapetabbaê.' We do not venture to offer any conjectures as to the meaning of this passage.

11. Let him offer to the upagghâya (water) to drink. When the upagghâya has finished his meal, let (the saddhivihârika) 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 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 upagghâya has risen, let him take away the seat and put away the water for the washing of the feet, the foot-stool, and the towel¹. If the place is dirty, let him sweep the place.

12. 'If the upagghâya 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 upagghâya wishes to go to the gantâghara², let (the saddhivihârika) knead the powder³, moisten the clay⁴, take up the chair belonging to the gantâghara, follow the upagghâya from behind, give him the chair, take his robe and put it aside, give him the powder and the clay. If he is able⁵, let him also enter the gantâghara. When he is going to enter the gantâghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the gantâghara.

Nota: 1. See Chap. 6. II, with the note.

Nota: 2. A gantâghara (Sansk. yantragèiha, according to Dr. Buhler's conjecture) is a bathing-place for hot sitting baths. See A Kullavagga V, 14, 3; VIII, 8; Kuhn's Zeitschrift für vergleichende Sprachf., XXV, 325.

Nota: 3. It is first moistened by water and then kneaded into lumps (Buddhaghosa),—no doubt to be rubbed over the person who is bathing.

Nota: 4. The face was besmeared with moistened clay in order to protect it from the heat. See Kullavagga V, 14, 3.

Nota: 1. I. e. if he is not prevented by indisposition (Buddhaghosa).

13. 'Let him not sit down so as to encroach on senior Bhikkhus, nor let him dislodge junior Bhikkhus from their seats. Let him wait upon the upagghâya in the gantâghara. When he is going to leave the gantâghara, let him take up the chair belonging to the gantâghara, cover himself from before and behind, and thus leave the gantâghara. Let him wait upon the upagghâya also in the water. When he has bathed, let (the saddhivihârika) go out of the water first, let him dry his own body, put on his dress, then wipe off the water from his upagghâya's body, give him his under garment and his upper garment, take the chair belonging to the gantâghara, go before the upagghâya, 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 upagghâya (water) to drink.

Nota: 2. See Chap. 6. II, with the note.

14. 'If (the upagghâya) likes being called upon to deliver a discourse, let him call upon (the upagghâya to do so). If (the upagghâya) likes questions being put to him, let him put questions (to the upagghâya).

'If the Vihâra, in which the upagghâya dwells, is dirty, let him clean that Vihâra, if he is able to do so. When cleaning the Vihâra, let him first take away the alms-bowl and the robe (of the upagghâya and lay them aside. Let him take away the mat and the sheet¹ and lay them aside. Let him take away the mattress and the pillow and lay them aside.

Nota: 1. See VIII, 1 6, 3. 4

15. 'Let him turn down the bed, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him turn down the chair, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him take away the supporters of the bed² and put them aside. Let him take away the spitting-box and put it aside. Let him take away the board to recline on³ and put it aside. Let him take away the carpet, after having noticed how it was spread out, and put it aside. If there are cobwebs in the Vihâra, let him remove them as soon as he sees them. Let him wipe off the casements⁴ and the corners of the room. If a wall which is coated with red chalk, is dirty, let him moisten the mop, wring it out, and scour the wall. If the floor is coated black and is dirty, let him moisten the mop, wring it out, and scour the floor. If the floor is not blacked, let him sprinkle it with water and scrub it in order that the Vihâra may not become dusty. Let him heap up the sweepings and cast them aside.

Nota: 2. The bedstead rested on movable supporters. See Kullavagga VI, 2, 5.

Nota: 3. See Kullavagga VI, 20, 2.

Nota: 4. See the Samanta Pâsâdikâ, ap. Minayeff, Prâtimoksha, p. 87.

16. 'Let him bask the carpet in the sunshine, clean it, dust it by beating, take it back, and spread it out as it was spread before. Let him put the supporters of the bed in the sunshine, wipe them, take them back, and put them in their place. Let him put the bed in the sunshine, clean it, dust it by beating, turn it down, take it back properly with out rubbing it (against the floor) and without knock ing it against door and doorpost, and put it in its place. Let him put the chair in the sunshine, &C.¹ Let him put mattress and pillow in the sunshine, clean them, dust them by beating, take them back, and lay them out as they were laid out before. Let him put the mat and sheet in the sunshine, &C.¹ Let him put the spittoon in the sunshine, wipe it, take it back, and put it in its place. Let him put in the sunshine the board to recline on, &C.¹

Nota: 1. As in the preceding clause.

17. 'Let him put away the alms-bowl and the robe. When he puts them away (&c., as in § II, down to:), and hang up the robe so that the border is turned away from him and the fold is turned towards him.

18. 'If dusty winds blow from the East, let him shut the windows on the East. If dusty winds blow from the West, let him shut the windows on the West, &c.² If it is cold weather, let him open the windows by day and shut them at night. If it is hot weather, let him shut the windows by day and open them at night.

Nota: 2. The same for North and South.

19. 'If the cell is dirty, let him sweep the cell. If the store-room is dirty, let him sweep the store-room. If the refectory, &c. If the fire room, &c. If the privy is dirty, let him sweep the privy. If there is no drinkable water, let him provide drinkable water. If there is no food, let him provide food. If there is no water in the waterpot for rinsing the mouth with, let him pour water into the pot.

20. 'If discontent has arisen within the upagghâya's heart, let the saddhivihârika appease him¹, or cause him to be appeased (by another), or compose him by religious conversation. If indecision has arisen in the upagghâya's mind, let the saddhivihârika dispel it, or cause it to be dispelled, or compose him by religious conversation. If the upagghâya takes to a false doctrine, let the saddhivihârika discuss it, or cause another to discuss it, or compose (the upagghâya) by religious con versation.

Nota: 1. Literally, make it (the discontentedness) clear. Buddhaghosa reads vûpakâsetabbo vûpakâsâpetabbo, which he explains thus: 'vûpakâsetabbo means, "Let (the saddhivihârika) lead him to another place;" vûpakâsâpetabbo means, "Let him tell another Bhikkhu to take the Thera and go with him elsewhere."'

21. 'If the upagghâya is guilty of a grave offence, and ought to be sentenced to parivasa discipline², let the saddhivihârika take care that the Saêgha sentence the upagghâya to parivâsa discipline. If the upagghâya ought to be sentenced to recommence his penal discipline, let the saddhivihârika take care that the Saêgha may order the upagghâya to recommence his penal discipline. If the mânatta discipline ought to be imposed on the upagghâya, let the saddhivihârika take care that the Saêgha impose the mânatta discipline on the upagghâya. If the upagghâya is to be rehabilitated (when his penal discipline has been duly undergone), let the saddhivihârika take care that the Saêgha rehabilitate the upagghâya.

Nota: 2. The second and third books of the Kullavagga contain a detailed explanation of parivâsa and of the other technical terms contained in this paragraph.

22. 'If the Saêgha wishes to proceed against the upagghâya by the tagganiyakamma¹, or the nissaya, or the pabbaggâniyakamma, or the paùisâraòiyakamma, or the ukkhepaniyakamma, let the saddhivihârika do what he can in order that the Saêgha may not proceed against the upagghâya or may mitigate the proceeding. Or if the Saêgha has instituted a proceeding against him, the tagganiyakamma, &c., or the ukkhepaniyakamma, let the saddhivihârika do what he can in order that the upagghâya may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Saêgha may revoke its sentence.

Nota: 1. The discussion about the tagganiyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the Kullavagga.

23. 'If the robe of the upagghâya must be washed, let the saddhivihârika wash it or take care that the upagghâya's robe is washed. If a robe must be made for the upagghâya, let the saddhivihârika make it or take care that the upagghâya's robe is made. If dye must be boiled for the upagghâya, &c. If the robe of the upagghâya must be dyed, &c. When he dyes the robe, let him dye it properly and turn it whenever required, and let him not go away before the dye has ceased to drop.

24. 'Let him not give his alms-bowl to any one without the permission of his upagghâya. Let him not accept an alms-bowl from any one else without the permission of his upagghâya. Let him not give his robe to any one else, &c. Let him not accept a robe from any one else; let him not give articles (required for a Bhikkhu) to any one else; let him not receive (such) articles from any one else; let him not shave the hair of any one else; let him not have his hair shaven by any one else; let him not wait upon any one else; let him not have done service by any one else; let him not execute commissions for any one else; let him not have commissions executed by any one else; let him not go with any one else as his attendant; let him not take any one else with him as his attendant; let him not carry any one's food received by him in alms (to the Vihâra); let him not have the food received by himself in alms carried by any one (to the Vihâra) without the permission of his upagghâya. Let him not enter the village, or go to a cemetery, or go abroad on journeys without the permission of his upagghâya. If his upagghâya is sick, let him nurse him as long as his life lasts, and wait until he has recovered.'

End of the duties towards an upagghâya

1. 'The upagghâya, O Bhikkhus, ought to ob serve a strict conduct towards his saddhivihârika. And these are the rules for his conduct: Let the upagghâya, O Bhikkhus, afford (spiritual) help and furtherance to the saddhivihârika by teaching, by putting questions to him, by exhortation, by instruc tion. If the upagghâya has an alms-bowl and the saddhivihârika has not, let the upagghâya give the alms-bowl to the saddhivihârika or take care that the saddhivihârika gets an alms-bowl. If the upagghâya has a robe and the saddhivihârika has not, let the upagghâya give the robe, &c. If the upagghâya has the articles (required for a Bhikkhu) and the saddhivihârika has not, &c.

2-6. 'If the saddhivihârika is sick, let (the upagghâya) arise betimes and give him the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the saddhivihârika). If there is rice-milk (&c., as in chap. 25. 8, 9, down to:), and give it him with some water in it. When he expects: "Now he must be about to return," let him prepare a seat, get water for the washing of his feet (&c., as in chap. 25. 10-13¹ down to:). Let him offer to the saddhivihârika water to drink.

Nota: 1. Instead of, Follow the upagghâya from behind (chap. 25. 12), read here, Go (with the saddhivihârika).'

7-10. 'If the Vihâra in which the saddhivihârika dwells, is dirty (&c., as in chap. 25. 14-22).

11. 'If the robe of the saddhivihârika must be washed, let the upagghâya tell the saddhivihârika: "Thus must you wash your robe," or let him take care that the saddhivihârika's robe is washed. If a robe must be made for the saddhivihârika, let the upagghâya tell the saddhivihârika: "Thus must you make the robe," or let him take care that the saddhivihârika's robe is made. If dye must be boiled for the saddhivihârika, &c. If the robe of the saddhivihârika must be dyed, let the upagghâya tell, &c. When he dyes the robe, let him dye it properly, and turn it whenever required, and let him not go away before the dye has ceased to drop. If the saddhivihârika is sick, let him nurse him as long as his life lasts, and wait until he has recovered.'

End of the duties towards a saddhivihârika.

1. At that time the saddhivihârikas did not observe a proper conduct towards their upagghâyas. The moderate Bhikkhus¹ were annoyed, murmured, and became angry, saying, 'How can the saddhivihârikas not observe a proper conduct towards their upagghâyas? These Bhikkhus told this thing to the Blessed One.

Nota: 1. We believe that the words 'The moderate Bhikkhus' are intended here and throughout the whole work as an abbreviation of the fuller phrase, 'Those Bhikkhus who were moderate, frugal, modest, conscientious, anxious for training' (chap. 25. 3).

(Then Buddha questioned the Bhikkhus): 'Is it true, O Bhikkhus, that the saddhivihârikas do not observe a proper conduct towards their upagghâyas?'

(They replied): 'It is true, Lord.'

Then the blessed Buddha rebuked those Bhikkhus: How can the saddhivihârikas, O Bhikkhus, not observe a proper conduct towards their upagghâyas? Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus²: 'Let a saddhivihârika, O Bhikkhus, not forbear to observe a proper conduct towards his upagghâya. He who does not observe it, is guilty of a dukkaùa³ offence.'

Nota: 2. All this is an abbreviation of what has been given at full length in chap. 25. 4-6.

Nota: 3. Those slight offences which were not embodied in the Pâtimokkha are called dukkaùa offences. They range, as to their gravity, with the pâkittiya offences of the Pâtimokkha. For him who had committed a dukkaùa offence, no further penance was required than a simple confession of his fault. See Kullavagga XI, i, 10.

2. Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One.

'I ordain, O Bhikkhus, to turn away (a saddhivihârika) who does not observe a proper conduct. And he ought, O Bhikkhus, to be turned away in this way: (The upagghâya is to say): "I turn you away," or, "Do not come back hither," or, "Take away your alms-bowl and robe," or, "I am not to be attended by you any more." Whether he express this by gesture, or by word, or by gesture and word, the saddhivihârika has then been turned away. If he does not express this by gesture, nor by word, nor by gesture and word, the saddhivihârika has not been turned away.'

3. At that time saddhivihârikas who had been turned away did not beg pardon (of their upagghâyas). They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that (a saddhivihârika who has been turned away) should beg pardon (of his upagghâya).'

They did not beg pardon notwithstanding. They told, &c.

'I prescribe, O Bhikkhus, that (a saddhivihârika) who has been turned away shall not forbear to beg pardon (of his upagghâya). If he does not beg pardon, it is a dukkaùa offence.'

4. At that time upagghâyas, when the saddhivihârikas begged their pardon, would not forgive them. They told, &c.

'I prescribe, O Bhikkhus, forgiving.'

Notwithstanding this they did not forgive. The saddhivihârikas went away, or returned to the world, or went over to other schools. They told, &c.

'Let him who is asked for his pardon, not with hold it. He who does not forgive, is guilty of a dukkaùa offence.'

5. At that time upagghâyas turned away (a saddhivihârika) who observed a proper conduct, and did not turn away one who did not observe it. They told, &c.

'Let no one, O Bhikkhus, who observes a proper conduct, be turned away. He who turns him away is guilty of a dukkaùa offence. And let no one, O Bhikkhus, who does not observe a proper conduct, not be turned away. (An upagghâya) who does not turn him away is guilty of a dukkaùa offence.

6. 'In five cases, O Bhikkhus, a saddhivihârika ought to be turned away: when he does not feel great affection for his upagghâya, nor great inclination (towards him), nor much shame, nor great reverence, nor great devotion (towards the upagghâya). In these five cases, O Bhikkhus, a saddhivihârika ought to be turned away.

In five cases, O Bhikkhus, a saddhivihârika ought not to be turned away: when he feels great affection for his upagghâya, great inclination (towards him), &c. In these five cases, O Bhikkhus, a saddhivihârika ought not to be turned away.

7. 'In five cases, O Bhikkhus, it is right to turn away a saddhivihârika: when he does not feel great affection, &c. In these five cases, O Bhikkhus, it is right to turn away a saddhivihârika.

'In five cases, O Bhikkhus, it is not right, &c.

8. 'In five cases, O Bhikkhus, an upagghâya who does not turn away a saddhivihârika, tres passes (against the law), and an upagghâya who turns him away, does not trespass: when he does not feel great affection, &c. In these five cases, &c.

'In five cases, O Bhikkhus, an upagghâya who turns away a saddhivihârika, trespasses (against the law), and an upagghâya who does not turn him away, does not trespass, &c.'

1. At that time a certain Brâhmaòa came to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus were not willing to ordain him. As he did not obtain the pabbaggâ ordina tion from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins became visible all over his body.

And the Blessed One saw this Brâhmaòa, who had become emaciated, &c. When he had seen him, he said to the Bhikkhus: 'How is it, O Bhikkhus, that this Brâhmaòa has become emaciated, &c.?'

'This Brâhmaòa, Lord, came to the Bhikkhus and asked them for the pabbaggâ ordination (&c., as above, down to:), and the veins became visible all over his body.'

2. Then the Blessed One said to the Bhikkhus: 'Now, O Bhikkhus, who remembers anything about this Brâhmaòa?'

When he had spoken thus, the venerable Sâriputta said to the Blessed One: 'I remember something, Lord, about this Brâhmaòa.'

'And what is it you remember, Sâriputta, about this Brâhmaòa?'

'This Brâhmaòa, Lord, one day, when I went through Râgagaha for alms, ordered a spoonful of food to be given to me; this is what I remember, Lord, about this Brâhmaòa.

3. 'Good, good, Sâriputta; pious men, Sâriputta, are grateful and remember what has been done to them. Therefore, Sâriputta, confer you the pabbaggâ and upasampadâ ordinations on that Brâhmaòa.

'Lord, how shall I confer the pabbaggâ and upasampadâ ordinations on this Brâhmaòa?'

Then the Blessed One on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: I abolish, O Bhikkhus, from this day the upasampadâ ordination by the threefold declaration of taking refuge¹, which I had prescribed. I prescribe, O Bhikkhus, that you confer the upasampadâ ordination by a formal act of the Order in which the announcement (ñatti) is followed by three questions².

Nota: 1. See chap. 12 and the note on chap. I. I.

Nota: 2. The form for bringing a formal motion before the Order is the following: The mover first announces to the assembled Bhikkhus what resolution he is going to propose; this announcement is called ñatti (see, for instance, § 4). After the ñatti follows the question put to the Bhikkhus present if they approve the resolution. This question is put either once or three times; in the first case we have a ñattidutiya kamma (see, for instance, II, chap. 6); in the second case, a ñattikatuttha kamma (as in this chapter).

4. 'And you ought, O Bhikkhus, to confer the upasampadâ ordination in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha:

'Let the Saêgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. (i. e. with the venerable N. N. as his upagghâya). If the Saêgha is ready, let the Saêgha confer on N. N. the upasampadâ ordination with N. N. as upagghâya. This is the ñatti.

5, 6. 'Let the Saêgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. The Saêgha confers on N. N. the upasampadâ ordination with N. N. as upagghâya. Let any one of the venerable brethren who is in favour of the upasampadâ ordination of N. N. with N. N. as upagghâya, be silent, and any one who is not in favour of it, speak.

'And for the second time I thus speak to you: Let the Saêgha (&c., as before).

'And for the third time I thus speak to you: Let the Saêgha, &c.

'N. N. has received the upasampadâ ordination from the Saêgha with N. N. as upagghâya. The Saêgha is in favour of it, therefore it is silent. Thus I understand¹.

Nota: 1. With this and the following chapters should be compared the corresponding ordinance laid down in chapters 74-76.

1. At that time a certain Bhikkhu shortly after having received the upasampadâ ordination, abandoned himself to bad conduct. The Bhikkhus said to him: 'You ought not to do so, friend; it is not becoming.'

He replied: 'I never asked you, Sirs, saying, "Confer on me the upasampadâ ordination." Why have you ordained me without your being asked?'

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, ordain a person unless he has been asked to do so. He who does, commits a dukkaùa offence. I prescribe, O Bhikkhus, that you ordain only after having been asked.

2. 'And (a Bhikkhu) ought to be asked in this way: Let him who desires to receive the upasampadâ ordination, go to the Saêgha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus with his head, sit down squatting, raise his joined hands, and say: "I ask the Saêgha, reverend Sirs, for the upasampadâ ordination; might the Saêgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me." And for the second time, &c.; and for the third time let him ask, &c.

3. 'Then let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N.; N. N. asks the Saêgha for the upasampadâ ordination with N. N. as upagghâya. If the Saêgha is ready, &C.¹"'

Nota: 1. Here follows the complete formula of a ñattikiatuttha kamma, as in chap. 28. 4-6. The only difference is, that here in the natti, as well as in the three questions, the words 'N. N. asks the Saêgha for the upasampadâ ordination with N. N. as upagghâya' are inserted after the words 'desires to receive the upasampadâ ordination from the venerable N. N.'

1. At that time an arrangement had been made at Râgagaha that the Bhikkhus were to receive excellent meals successively (in the houses of different rich upâsakas). Now (one day) a certain Brâhmaòa thought: Indeed the precepts which these Sakyaputtiya Samaòas keep and the life they live are commodious; they have good meals and lie down on beds protected from the wind¹. What if I were to embrace the religious life among the Sakyaputtiya Samaòas?' Then this Brâhmaòa went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus conferred the pabbaggâ and upasampadâ ordinations on him.

Nota: 1. On this curious expression, compareKullavagga IV, 4, 8. It is frequently repeated below.

2. When he had been ordained, the arrangement of successive meals (with the rich upâsakas) came to an end. The Bhikkhus said to him: 'Come, friend, let us now go on our rounds for alms.'

He replied: 'I have not embraced the religious life for that purpose—to going about for alms; if you give me (food), I will eat; if you do not, I will return to the world.'

(The Bhikkhus said): 'What, friend! have you indeed embraced the religious life for your belly's sake?'

'Yes, friends.'

3. The moderate Bhikkhus were annoyed, murmured, and became angry: 'How can a Bhikkhu embrace the religious life in so well-taught a doctrine and discipline for his belly's sake?'

These Bhikkhus told this thing to the Blessed One.

(The Buddha said): 'Is it true, O Bhikkhu, that you have embraced the religious life for your belly's sake?'

(He replied): 'It is true, Lord.'

Then the blessed Buddha rebuked that Bhikkhu: 'How can you, foolish person that you are, embrace the religious life in so well-taught a doctrine and discipline for your belly's sake? This will not do, O foolish one, for converting the unconverted and for augmenting the number of the converted.'

Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus:

4. 'I prescribe, O Bhikkhus, that he who confers the upasampadâ ordination (on a Bhikkhu), tell him the four Resources:

'The religious life has morsels of food given in alms for its resource. Thus you must endeavour to live all your life. Meals given to the Saêgha, to certain persons, invitations, food distributed by ticket, meals given each fortnight, each uposatha day (i. e. the last day of each fortnight), or the first day of each fortnight, are extra allowances.

'The religious life has the robe made of rags taken from a dust heap for its resource. Thus you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances.

'The religious life has dwelling at the foot of a tree for its resource. Thus you must endeavour to live all your life. Vihâras, addhayogas, storied dwellings, attics, caves¹ are extra allowances.

Nota: 1. These are the five kinds of dwellings (pañka lenâni) which are declared to be allowable, Kullavagga VI, i, 2. The single expressions are explained by Buddhaghosa in his note on Kullavagga 1. 1. as follows: addhayogo 'ti suvaòòvaôgagehaê, pâsâdo 'ti dighapâsâdo, hammiyan ti upariâkâsatale patiùùhitakuùâgâro pâsâdo yeva, guhâ 'ti iùùhakaguhâ silâguhâ dâruguhâ paêsuguhâ,' i.e. Addhayoga is a gold-coloured Bengal house. Pâsâda is a long storied mansion (or, the whole of an upper storey). Hammiya is a Pâsâda, which has an upper chamber placed on the topmost storey. Guhâ is a hut made of bricks, or in a rock, or of wood.'

'The religious life has decomposing urine as medicine¹ for its resource. Thus you must endeavour to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances.'

Nota: 1. Compare Mahâvagga VI, 1 4, 6.

Here ends the fifth Bhâòavâra, which contains the duties towards upagghâyas.

1. At that time a certain youth came to the Bhikkhus and asked them to be ordained. The Bhikkhus told him the (four) Resources before his ordination. Then he said: 'If you had told me the Resources, venerable Sirs, after my ordination, I should have persisted (in the religious life); but now, venerable Sirs, I will not be ordained; the Resources are repulsive and loathsome to me.'

The Bhikkhus told this thing to the Blessed One.

'You ought not, O Bhikkhus, to tell the Resources (to the candidates) before their ordination. He who does, is guilty of a dukkaùa offence. I prescribe, O Bhikkhus, that you tell the Resources (to the newly-ordained Bhikkhus) immediately after their upasampadâ.'

2. At that time some Bhikkhus performed the upasampadâ service with a chapter of two or three Bhikkhus, They told this thing to the Blessed One.

'Let no one, O Bhikkhus, receive the upasampadâ ordination before a chapter of less than ten Bhikkhus. He who performs the upasampadâ service (with a smaller number of Bhikkhus), is guilty of a dukkaùa offence. I prescribe you, O Bhikkhus, the holding of upasampadâ services with a chapter of ten Bhikkhus or more than ten.'

3. At that time some Bhikkhus conferred the upasampadâ ordination on their saddhivihârikas one or two years after their own upasampadâ. 'Thus also the venerable Upasena Vaôgantaputta conferred the upasampadâ ordination on a saddhivihârika of his one year after his own upasampadâ. When he had concluded the vassa residence, after two years from his own upasampadâ had elapsed, he went with his saddhivihârika, who had completed the first year after his upasampadâ, to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him.

4. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the venerable Upasena Vaôgantaputta: 'Do things go well with you, Bhikkhu? Do you get enough to support your life? Have you made your journey with not too great fatigue?'

'Things go pretty well with us, Lord; we get enough, Lord, to support our life, and we have made our journey, Lord, with not too great fatigue.'

Nota: 1. This story recurs in the Gâtaka Commentary II, 449.

The Tathâgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathâgatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathâgatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine or when they intend to institute a rule of conduct to their disciples.

5. And the Blessed One said to the venerable Upananda Vaôgantaputta: How many years have you completed, O Bhikkhu, since your upasampadâ?'

'Two years, Lord.'

'And how many years has this Bhikkhu com pleted?'

'One year, Lord.'

'In what relation does this Bhikkhu stand to you? '

He is my saddhivihârika, Lord.'

Then the blessed Buddha rebuked him: 'This is improper, O foolish one, unbecoming, unsuitable, unworthy of a Samaòa, unallowable, and to be avoided. How can you, O foolish one, who ought to receive exhortation and instruction from others, think yourself fit for administering exhortation and instruction to another Bhikkhu? Too quickly, O foolish one, have you abandoned yourself to the ambition of collecting followers. This will not do (&c., as in chap. 30. 3). Let no one, O Bhikkhus, confer the upasampadâ ordination who has not completed ten years. He who does, is guilty of a dukkaùa offence. I prescribe, O Bhikkhus, that only he who has completed ten years, or more than ten years, may confer the upasampadâ ordination.'

6. At that time ignorant, unlearned Bhikkhus (who said), 'We have completed ten years (since our upasampadâ), we have completed ten years,' conferred the upasampadâ ordination; (thus) ignorant upagghâyas were found and clever saddhivihârikas; unlearned upagghâyas were found and learned saddhivihârikas; upagghâyas were found who had small knowledge, and saddhivihârikas who had great knowledge; foolish upagghâyas were found and wise saddhivihârikas. And a certain Bhikkhu who had formerly belonged to a Titthiya school, when his upagghâya remonstrated with him (on certain offences) according to the Dhamma, brought his upagghâya (by reasoning) to silence and went back to that same Titthiya school¹.

Nota: 1. See the conclusion of this in chapter 38.

7. The moderate Bhikkhus were annoyed, murmured, and became angry: 'How can those ignorant, unlearned Bhikkhus confer the upasampadâ ordination (saying), "We have completed ten years, we have completed ten years?" (Thus) ignorant upagghâyas are found and clever saddhivihârika^ (&c., down to:), foolish upagghâyas are found and wise saddhivihârikas.'

These Bhikkhus told,.

'Is it true, O Bhikkhus, &c.?'

'It is true, Lord.'

8. Then the blessed Buddha rebuked those Bhikkhus: How can these foolish persons, O Bhikkhus, confer the upasampadâ ordination (saying), "We have, &c?" (Thus) ignorant upagghâyas are found, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.'

Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: 'Let no ignorant, unlearned Bhikkhu, O Bhikkhus, confer the upasampadâ ordination. If he does, he is guilty of a dukkaùa offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may confer the upasampadâ ordination.'

1. At that time some Bhikkhus whose upagghâyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction¹, as they had no âkariyas and received no exhortation and instruction, went on their rounds for alms wearing improper under and upper garments (&c., as in chap. 25. 1-6, down to:), he thus addressed the Bhikkhus: I prescribe, O Bhikkhus, (that young Bhikkhus choose) an âkariyas².

Nota: 1. Buddhaghosa can scarcely be right in explaining pakkhasaêkanta by titthiyapakkhasaêkanta.

Nota: 2. Âkariya as well as upagghâya means 'teacher,' or preceptor. It is very difficult or rather impossible to draw a sharp line of distinction between âkariya and upagghâya. The duties of an âkariya towards his antevâsika, and of an antevâsika towards his âkariya, as indicated in chaps. 32, 33 (=Kullavagga VIII, 13, 14), are exactly the same as those of an towards his saddhivihârika and viceversa (chaps. 25, 26 = Kullavagga VIII, ii, 12). The position of an upagghâya, however, was considered as the more important of the two; at the upasampadâ service the upagghâya had a more prominent part than the âkariya, as we may infer from chaps. 28, 29, and from the explanations on the 65th pâkittiya rule which are given in the Sutta Vibhaôga. There it is said that, if the upasampadâ ordination had been conferred, against the rule, on a person that has not yet attained his twentieth year, the upagghâya has made himself guilty of a pâkittiya offence, the âkariya and the other present Bhikkhus only of a dukkaùa offence. We may add that the succession of Vinaya teachers from Upâli down to Mahinda, which is given in the Dîpavaêa (Bhâòavâras IV and V), is a succession of upagghâyas and saddhivihârikas (see IV, 36, 42, 43, &c.), not of âkariyas and antevâsikas; the duty of instructing the young Bhikkhus in the holy doctrines and ordinances seems, therefore, to belong to the upagghâya rather than to the âkariya; compare also Dîpavaêsa VII, 26. So among the Brâhmaòas, on the contrary, the âkârya is estimated higher than the upadhyâya; see Manu II, 145; Yagñavalkya I, 35. Compare also chap. 36. i (end of the paragraph), and Buddhaghosa's explanation of that passage.

'The âkariya, O Bhikkhus, ought to consider the antevâsika (i.e. disciple) as a son; the antevâsika ought to consider the âkariya 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.

'I prescribe, O Bhikkhus, that you live (the first) ten years in dependence (on an âkariya); he who has completed his tenth year may give a nissaya¹ himself.

Nota: 1. Nissaya (i. e. dependence) is the relation between âkariya and antevâsika. The antevâsika lives 'nissaya' with regard to the âkariya, i.e. dependent on him; the âkariya gives his nissaya to the antevâsika, i.e. he receives him into his protection and care. At chap. 36. i, 'nissaya' is said also of the relation between upagghâya and saddhivihârika.

2. And let (the antevâsika), O Bhikkhus, choose his âkariya in this way: Let him adjust his upper robe so as to cover one shoulder, salute the feet (of the âkariya), sit down squatting, raise his joined hands, and say: "Venerable Sir, be my âkariya, I will live in dependence on you, Sir."' (This formula is repeated thrice.)

'(If the other answers): "Well"(&c., as in chap. 25-7).

3. 'The antevâsika, O Bhikkhus, ought to observe a strict conduct towards his âkariya' (&c., as in chap. 25. 8-24).

End of the duties towards an âkariya.

'The âkariya, O Bhikkhus, ought to observe a strict conduct towards his antevâsika' (&c., as in chap. 26).

End of the duties towards an antevâsika.

End of the sixth Bhâòavâra.

At that time the antevâsikas did not observe a proper conduct towards their âkariyas (&c., as in chap. 27. 1-8).

1,2. At that time ignorant, unlearned Bhikkhus (who said), 'We have completed ten years (since our upasampadâ), we have completed ten years,' gave a nissaya (i.e. they received young Bhikkhus as their antevâsikas); (thus) ignorant âkariyas were found and clever antevâsikas; unlearned âkariyas were found and learned antevâsikas; âkariyas were found who had small knowledge, and antevâsikas who had great knowledge; foolish âkariyas were found and wise antevâsikas. The moderate Bhikkhus were annoyed (&c., as in chap. 3i. 7,8).

'Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a dukkaùa offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya.

1. At that time the Bhikkhus whose âkariyas and upagghâyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas¹.

Nota: 1. That is, 'did not know how to decide whether their nissaya was destroyed, or not.'

They told this thing to the Blessed One.

'There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhivihârika and) upagghâya: When the upagghâya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction; the fifth case is that of order (given by the upagghâya to the saddhivihârika¹). These, O Bhikkhus, are the five cases of the cessation of a nissaya between (saddhivihârika and) upagghâya.

Nota: 1. This refers, according to Buddhaghosa, to the paòâmanâ (turning away of the saddhivihârika); see chap. 27. 2.

There are six cases of cessation of a nissaya, O Bhikkhus, between (antevâsika and) âkariya: When the âkariya is gone away, &c.; the fifth case is that of order (given by the âkariya to the ante vasika); or (sixthly) when the âkariya and the upagghâya have come together at the same place². These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevâsika and) âkariya.

Nota: 2. Buddhaghosa: 'Coming together maybe understood either by seeing or by hearing. If a saddhivihârika who lives in dependence (nissaya) on his âkariya sees his upadhyâya paying homage to a sacred shrine in the same Vihâra, or going on his rounds in the same village, cessation of the nissaya (towards the âkariya) is the consequence. If he hears the voice of his upadhyâya, who preaches the Dhamma or gladdens (lay-people by religious discourse), in the Vihâra or in the interior of a house, and if he recognises that it is his upagghâya's voice, cessation of the nissaya (towards the âkariya) is the consequence.'

2. 'In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice³: When he does not possess full perfection in what belongs to moral practices; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom; or does not possess full perfection in what belongs to emancipation; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice.

Nota: 3. About the ordination of novices, see chap. 54. 3.

3. 'In five cases, O Bhikkhus, a Bhikkhu may confer the upasampadâ ordination, give a nissaya, and ordain a novice: When he possesses full perfection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c.

4. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not possess for himself full perfection in what belongs to moral practices, and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-concentration, &c.

5. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full perfection in what belongs to moral practices, and is able to help others to full perfection, &c.

6. 'And also in other five cases, O Bhikkhus a Bhikkhu should not confer, &c.: When he is unbelieving, shameless, fearless of sinning, indolent, forgetful. In these five cases, &c.

7. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &c.

8. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When as regards moral practices he is guilty of moral transgressions; or when as regards the rules of conduct¹ he is guilty of transgressions in his conduct; or when as regards belief he is guilty of heresy; or when he is unlearned; or when he is foolish. In these five cases, &c.

Nota: 1. According to Buddhaghosa, moral transgression (adhisîla) is said with regard to offences against the pârâgika and saêghâdisesa rules, while transgressions in conduct(agghâkâra) consist in offences against the minor rules of the Pâtimokkha. Buddhaghosa's explanation is confirmed by the Mahâvagga IV, 16, 12.

9. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c.

10. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to nurse or to get nursed an antevâsika or a saddhivihârika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind; when he does not know what is an offence; or does not know how to atone for an offence. In these five cases, &c.

11. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able (&c., down to:); when he knows what is an offence; and knows how to atone for an offence. In these five cases, &c.

12. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to train an antevâsika or a saddhivihârika in the precepts of proper conduct², to educate him in the elements of morality¹, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these five cases, &c.

Nota: 2. According to Buddhaghosa, this refers to instruction in the khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahâvagga and Kullavagga?). See also Spence Hardy, Manual, p. 492.

Nota: 1. This means instructing him in the sekhapaññatti (Buddhaghosa). We cannot say what is the accurate meaning of the last term, which apparently, as its verbal meaning seems to imply, refers to ordinances for those Bhikkhus who have entered the path of sanctification, but have not yet attained Arahatship. Spence Hardy (Manual, p. 493) gives the term sekha-sîla, which he explains as the observance of precepts in order to become a sekha. See also Hardy's note on âdibrahmakariya-sîla, 1. 1. p. 492.

13. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able, &c.

14. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence; when the two Pâtimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &c.

15. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows, &c.

16. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence; or when he has not completed the tenth year (after his upasampadâ). In these five cases, &c.

17. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows (&c., down to:); when he has completed ten years or more than ten years (after his upasampadâ). In these five cases, &c.'

End of the sixteen times five cases concerning the admissibility of upasampadâ.

'In six cases, O Bhikkhus, a Bhikkhu should not confer, &C.¹

End of the sixteen times² six cases concerning the admissibility of upasampadâ.

1. At that time that Bhikkhu who, having formerly belonged to a Titthiya school, had (by reasoning) put to silence his upagghâya, when he remonstrated with him according to the Dhamma, and had returned to that same Titthiya school³ , came back again and asked the Bhikkhus for the upasampadâ ordination. The Bhikkhus told, &c.

'That Bhikkhu, O Bhikkhus, who having formerly belonged to a Titthiya school, has put to silence his upagghâya when he remonstrated with him accord ing to the Dhamma, and has returned to that same Titthiya school, must not receive the upasampadâ ordination, if he comes back. On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabbaggâ and upasampadâ ordinations in this doctrine and discipline, you ought to impose a parivâsa (a probation-time) of four months.

Nota: 1. Chap. 37 is exactly identical with chap. 36. 2-15, but for the sixth case, which, throughout chap. 37, is added each time at the end of the five cases given in chap. 36, When he has not completed the tenth year (after his upasampadâ); and respectively, When he has completed ten years or more than ten years (after his upasampadâ).'

Nota: 2. It should be, 'Fourteen times.'

Nota: 3. See chap. 31, 6.

2. 'And you ought, O Bhikkhus, to impose it in this way: Let him (who desires to receive the ordination) first cut off his hair and beard; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands, and tell him to say: "I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Saêgha. And for the second time, &c. And for the third time take I my refuge in the Buddha, and for the third time take I my refuge in the Dhamma, and for the third time take I my refuge in the Saêgha."

3. Let that person, O Bhikkhus, who has formerly belonged to a Titthiya school, approach the Saêgha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), sit down squatting, raise his joined hands, and say: "I, N. N., reverend Sirs, who have formerly belonged to a Titthiya school, desire to receive the upasampadâ ordination in this doctrine and discipline, and ask the Saêgha, reverend Sirs, for a par iv as a of four months." Let him ask thus a second time. Let him ask thus a third time.

'Then let a learned, competent Bhikkhu proclaim the following ^atti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. This person N. N., who has formerly belonged to a Titthiya school, desires to receive the upasampadâ ordination in this doctrine and discipline. He asks the Saêgha for a parivâsa of four months. If the Saêgha is ready, let the Saêgha impose on N. N., who has formerly belonged to a Titthiya school, a parivâsa of four months. This is the ñatti.

4. '"Let the Saêgha, reverend Sirs, hear me. This person N. N., who has, &c. He asks the Saêgha for a parivâsa of four months. The Saêgha imposes on N. N., who has formerly belonged to a Titthiya school, a parivâsa of four months. Let any one of the venerable brethren who is in favour of imposing a parivâsa of four months on N. N., who has formerly belonged to a Titthiya school, be silent, and any one who is not in favour of it, speak. A parivâsa of four months has been imposed by the Saêgha on N. N., who has formerly belonged to a Titthiya school. The Saêgha is in favour of it, therefore it is silent. Thus I understand."

5. 'And this, O Bhikkhus, is the way in which a person that has formerly belonged to a Titthiya school, succeeds or fails in satisfying (the Bhikkhus and obtaining upasampadâ when the probation-time is over).

What is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)?'

'In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, enters the village too early, and comes back (to the Vihâra) too late, thus, O Bhikkhus, a person that has formerly be longed to a Titthiya school, fails in satisfying (the Bhikkhus).

'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, frequents the society of harlots, or of widows, or of adult girls, or of eunuchs, or of Bhikkhunls, thus also, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus).

6. 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show himself skilled in the various things his fellow Bhikkhus have to do, not diligent, not able to consider how those things are to be done, not able to do things himself, not able to give directions to others, thus also, O Bhikkhus, &c.

'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show keen zeal, when the doctrine is preached to him or when questions are put, in what belongs to morality, to contemplation, and to wisdom, thus also, O Bhikkhus, &c.

7. 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, becomes angry, displeased, and dissatisfied, when people speak against the teacher, the belief, the opinions, the persuasion, the creed of the school he formerly belonged to; and is pleased, glad, and satis fied, when people speak against the Buddha, the Dhamma, and the Saêgha; or he is pleased, glad, and satisfied, when people speak in praise of the teacher, &c.; and becomes angry, displeased, dissatisfied, when people speak in praise of the Buddha, the Dhamma, and the Saêgha; this, O Bhikkhus, is a decisive moment for the failure of a person that has formerly belonged to a Titthiya school (in obtaining admission to the Saêgha).

'Thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus failed in satisfying (the Bhikkhus), the upasampadâ ordination should not be conferred on him.

8-10. 'And what is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, succeeds in satisfying (the Bhikkhus)?'

'In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, does not enter the village too early (&c., point by point the contrary of the preceding).

'When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus succeeded in satisfying (the Bhikkhus), the upasampadâ ordination ought to be conferred on him.

11. 'If a person, O Bhikkhus, that has formerly belonged to a Titthiya school, comes (to the Bhikkhus) naked, it is incumbent on his upagghâya to get a robe for him. If he comes with unshaven hair, the Saêgha's permission ought to be asked for having his hair shaved¹.

Nota: 1. Compare chap. 48.

'If fire-worshippers and Gaùilas come to you, O Bhikkhus, they are to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on them. And for what reason? These, O Bhikkhus, hold the doctrine that actions receive their reward, and that our deeds have their result (according to their moral merit).

'If a Sakya by birth, O Bhikkhus, who has belonged to a Titthiya school, comes to you, he is to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on him. This exceptional privilege, O Bhikkhus, I grant to my kinsmen.'

Here ends the exposition on the ordination of persons that have formerly belonged to Titthiya schools.

End of the seventh Bhâòavâra.

1. At that time these five diseases prevailed among the people of Magadha:—leprosy, boils, dry leprosy, consumption, and fits. The people who were affected with these five diseases went to Gîvaka Komârabhakka¹ and said: 'Pray, doctor, cure us.'

'I have too many duties, Sirs, and am too occupied. I have to treat the Magadha king Seniya Bimbisâra, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head. I cannot cure you.'

'All that we possess shall be yours, doctor, and we will be your slaves; pray, doctor, cure us.'

'I have too many duties, Sirs,&c.; I cannot cure you.'

2. Now those people thought: 'Indeed the precepts which these Sakyaputtiya Samaòas keep and the life they live are commodious; they have good meals and lie down on beds protected from the wind. What if we were to embrace the religious life among the Sakyaputtiya Samaòas: then the Bhikkhus will nurse us, and Gîvaka Komârabhakka will cure us.'

Nota: 1. Gîvaka was physician to king Bimbisâra, and one of the chief partisans of Buddha at the court of Râgagaha. See VIII, i, the introduction of the Sâmaññaphala Sutta, &c.

Thus these persons went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus conferred on them the pabbaggâ and upasampadâ ordinations; and the Bhikkhus nursed them, and Gîvaka Komârabhakka cured them.

3. At that time the Bhikkhus, who had to nurse many sick Bhikkhus, began to solicit (lay people) with many demands and many requests: 'Give us food for the sick; give us food for the tenders of the sick; give us medicine for the sick.' And also Gîvaka Komârabhakka, who had to treat many sick Bhikkhus, neglected some of his duties to the king.

4. Now one day a man who was affected with the five diseases went to Gîvaka Komârabhakka and said: 'Pray, doctor, cure me.'

'I have too many duties, Sir, and am too occupied; I have to treat the Magadha king Seniya Bimbisâra, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head; I cannot cure you.'

'All that I possess shall be yours, doctor, and I will be your slave; pray doctor, cure me.'

'I have too many duties, Sir, &c.; I cannot cure you.'

5. Now that man thought: 'Indeed the precepts which these Sakyaputtiya Samaòas keep (&c., down to:): then the Bhikkhus will nurse me, and Gîvaka Komârabhakka will cure me. When I have become free from sickness, then I will return to the world.'

Thus that man went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus conferred on him the pabbaggâ and upasampadâ ordinations; and the Bhikkhus nursed him, and Gîvaka Komârabhakka cured him. When he had become free from sickness, he returned to the world. Now Gîvaka Komârabhakka saw this person that had returned to the world; and when he saw him he asked that person: Had you not embraced the religious life, Sir, among the Bhikkhus?'

'Yes, doctor.'

'And why have you adopted such a course, Sir?'

Then that man told Gîvaka Komârabhakka the whole matter.

6. Then Gîvaka Komârabhakka was annoyed, murmured, and became angry: 'How can the venerable brethren confer the pabbaggâ ordination on a person affected with the five diseases?'

And Gîvaka Komârabhakka went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, Gîvaka Komârabhakka said to the Blessed One: 'Pray, Lord, let their reverences not confer the pabbaggâ ordination on persons affected with the five diseases.'

7. Then the Blessed One taught, incited, animated, and gladdened Gîvaka Komârabhakka by religious discourse; and Gîvaka Komârabhakka, having been taught .... and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: Let no one, O Bhikkhus, who is affected with the five diseases, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkaùa offence.

1. At that time the border provinces (of the kingdom) of the Magadha king Seniya Bimbisâra were agitated. Then the Magadha king Seniya Bimbisâra gave order to the officers who were at the head of o the army: Well now, go and search through the border provinces¹.' The officers who were at the head of the army accepted the order of the Magadha king Seniya Bimbisâra (by saying), 'Yes, Your Majesty.'

2. Now many distinguished warriors thought: We who go (to war) and find our delight in fighting, do evil and produce great demerit. Now what shall we do that we may desist from evil-doing and may do good?'

Then these warriors thought: 'These Sakyaputtiya Samaòas lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If we could obtain pabbaggâ with the Sakyaputtiya Samaòas, we should desist from evil-doing and do good.'

Thus these warriors went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus conferred on them the pabbaggâ and upasampadâ ordinations.

Nota: 1. On ukkinatha, compare the use of ukkhekkhâmi at Mahâ-parinibbâna Sutta I, i (p. i), which Buddhaghosa rightly explains by ukkhindissâmi. But we think it better to adhere here to the reading ukkhinatha, in accordance with the MSS.

3. The officers at the head of the army asked the royal soldiers: 'Why, how is it that the warriors N. N. and N. N. are nowhere to be seen?'

'The warriors N. N. and N. N., Lords, have embraced religious life among the Bhikkhus.'

Then the officers at the head of the army were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samaòas ordain persons in the royal service?'

The officers who were at the head of the army told the thing to the Magadha king Seniya Bimbisâra. And the Magadha king Seniya Bimbisâra asked the officers of justice: Tell me, my good Sirs, what punishment does he deserve who ordains a person in the royal service?'

'The upagghâya, Your Majesty, should be beheaded; to him who recites (the kammavâkâ), the tongue should be torn out; to those who form the chapter, half of their ribs should be broken.'

4. Then the Magadha king Seniya Bimbisâra went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisâra said to the Blessed One: 'Lord, there are unbelieving kings who are disinclined (to the faith); these might harass the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not confer the pabbaggâ ordination on persons in royal service.'

Then the Blessed One taught (&c., see chap. 39. 7, down to:), thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, who is in the royal service, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkaùa offence.'

At that time the robber Aôgulimâla¹ had embraced religious life among the Bhikkhus. When the people saw that, they became alarmed and terrified; they fled away, went elsewhere, turned away their heads, and shut their doors. The people were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samaòas ordain a robber who openly wears the emblems (of his deeds)?'

Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told the thing to the Blessed One.

The Blessed One thus addressed the Bhikkhus: 'Let no robber, O Bhikkhus, who wears the emblems (of his deeds), receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkaùa offence.'

Nota: 1. The robber Aôgulimâla (i. e. he who wears a necklace of fingers), whose original name was Ahiêsaka, had received this surname from his habit of cutting off the fingers of his victims and wearing them as a necklace. See Spence Hardy, Manual, p. 249 seq.

1. At that time the Magadha king Seniya Bimbisâra had issued the following decree: 'No one is to do any harm to those who are ordained among the Sakyaputtiya Samaòas; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.'

Now at that time a certain person who had com mitted robbery was imprisoned in the jail. He broke out of the jail, ran away, and received the pabbaggâ ordination with the Bhikkhus.

2. The people who saw him, said: 'Here is the robber who has broken out of jail; come, let us bring him (before the authorities).'

But some people replied: 'Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisâra: No one is to do any harm to those who are ordained, &c.'

People were annoyed, murmured, and became angry, thinking: 'Indeed these Sakyaputtiya Samaòas are secure from anything; it is not allowed to do any harm to them. How can they ordain a robber who has broken out of jail?'

They told this thing to the Blessed One.

'Let no robber, O Bhikkhus, who has broken out of jail, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkaùa offence.'

At that time a certain person who had committed robbery had run away and had become ordained with the Bhikkhus. At the royal palace a proclamation was written: 'Wherever he is seen, he is to be killed.'

The people who saw him, said: 'Here is the pro claimed robber; come, let us kill him' (&c., as in chap. 42).

'Let no proclaimed robber, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a robber), is guilty of a dukkaùa offence.'

At that time a certain person who had been punished by scourging had been ordained with the Bhikkhus. People were annoyed, &c.: 'How can these Sakyaputtiya Samaòas ordain a person that has been punished by scourging?'

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, who has been punished by scourging, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkaùa offence.'

At that time a certain person who had been punished by branding (&c., as in chap. 44, down to the end).

At that time a certain person who was in debt, ran away and was ordained with the Bhikkhus. When his creditors saw him, they said: 'There is our debtor; come, let us lead him (to prison)/ But some people replied: Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisâra: 'No one is to do any harm to those who are ordained with the Sakyaputtiya Samaòas; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.'

People were annoyed, murmured, and became angry: Indeed these Sakyaputtiya Samaòas are secure from anything; it is not allowed to do anything to them. How can they ordain a debtor?'

They told this thing to the Blessed One.

Let no debtor, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on a debtor), is guilty of a dukkaùa offence.'

At that time a slave ran away and was ordained with the Bhikkhus. When his masters saw him, they said: 'There is our slave; come, let us lead him away (back to our house).' (&c., as in chap. 46).

'Let no slave, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on a slave), is guilty of a dukkaùa offence.'

1. At that time a certain smith 1 who was baldheaded, having had a quarrel with his father and mother, had gone to the Ârâma and received pabbaggâ with the Bhikkhus. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, came to the Ârâma and asked the Bhikkhus: 'Pray, reverend Sirs, have you seen such and such a boy?'

The Bhikkhus, who did not know him, said; 'We do not know him;' having not seen him, they said: 'We have not seen him.'

2. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, found him ordained with the Bhikkhus; they were annoyed, &c.: 'These Sakyaputtiya Samaòas are shameless, wicked, and liars. They knew him and said: "We do not know him;" they had seen him and said: "We have not seen him." This boy has been or dained with the Bhikkhus.'

Now some Bhikkhus heard the father and mother of that bald-headed smith, who were annoyed, &c. Those Bhikkhus told the thing to the Blessed One.

'I prescribe, O Bhikkhus, that the Saêgha's permission is asked for having (the new coming Bhikkhus) shaved.'

Nota: 1. Buddhaghosa explains kammârabhaòàu by tulâtaramuòàako(read tulâdhâram.) suvaòòakâraputto. At Dhammapada, v. 239, kammâra is said of a silversmith. There was probably no distinction in these early times between gold, silver, copper, and iron smiths; the same man being an artificer in all kinds of metal.

1. At that time there was in Ragâgaha a company of seventeen boys, friends of each other; young Upâli¹ was first among them. Now Upâli's father and mother thought: 'How will Upâli after our death live a life of ease and without pain?' Then Upâli's father and mother said to themselves: 'If Upâli could learn writing, he would after our death live a life of ease and without pain.' But then Upâli's father and mother thought again: 'If Upâli learns writing, his fingers will become sore. But if Upâli could learn arithmetic, he would after our death live a life of ease and without pain.'

2. But then Upâli's father and mother thought again: 'If Upâli learns arithmetic, his breast will become diseased². But if Upâli could learn money-changing³ , he would after our death live a life of ease and comfort, and without pain.' But then Upâli's father and mother said to themselves: 'If Upâli learns money-changing, his eyes will suffer. Now here are the Sakyaputtiya Samaòas, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from the wind. If Upâli could be ordained with the Sakyaputtiya Samaras, he would after our death live a life of ease and without pain.'

Nota: 1. This Upâli is different from the famous Upâli who belonged to the chief disciples of Buddha; the latter came not from Ragâgaha, but from the Sakya country.

Nota: 2. Buddhaghosa: 'He who learns arithmetic, must think much; therefore his breast will become diseased.'

Nota: 3. We prefer this translation of rûpa to translating it by painting, on account of Buddhaghosa's note: He who learns the rûpa-sutta must turn over and over many kârshâpaòas and look at them.'

Glosario de Palabras en el Texto - PÂLI

Ver/Ocultar - CONTENIDO

Glosario de Palabras en el Texto - PÂLI

Ver/Ocultar - CONTENIDO

A

Abhidhânappadipikâ
abhihaùùhuê
Abhihaùuê pavâreyyâ ti yâvatakaê ikkhasi tâvatakaê ganhâhiti
abhiharitvâ
abhihaùuê
abhihaùùhuê
abhihaùuê
abhîkshòam ('repeatedly')
abhisaêkhâra
addhâna
addhayogas
Adhikaraòa-samathas
adhisîla: According to Buddhaghosa, moral transgression (adhisîla) is said with regard to offences against the pârâgika and saêghâdisesa rules, while transgressions in conduct(agghâkâra) consist in offences against the minor rules of the Pâtimokkha. Buddhaghosa's explanation is confirmed by the Mahâvagga IV, 16, 12.
âdibrahmakariya-sîla
Agapâla, banyan tree
agghâkâra: transgressions in conduct consist in offences against the minor rules of the Pâtimokkha.
aggibhâganâni
Âkariya: Los deberes de un âkariya hacia su antevâsika, y de un antevâsika hacia su âkariya, se encuentran indicados en los chaps. 32, 33 (=Kullavagga VIII, 13, 14), son exactamente los mismos como aquellos de uno hacia su saddhivihârika y viceversa (chaps. 25, 26 = Kullavagga VIII, n, 12).
âkârya
akimbo
Akkâyika
akkâyika-kîvaraê
akkeka-kîvaraê
Âlâra Kâlâma
Amûlha-vinaya
anakkhariya
Ânanda
Anâtha Piòàika
Anâthapiòàika
anatikkantâ
anâvila-saêkappa: Tener objetivos puros, una de las diez ariyavâsas según el Buddhaghosa
aniggata-ratanake
anîhata-ratanake
anikkhantâ
Aniyatâ Dhammâ
Âôgirasa: tribe
Aôguttara Nikâya
aññâtakassa
Anotatta: lago
Antaragharaê paviùùhâ
Antaraghare
anuakkhariya
Anupadaggeyya
anupakhagga
Anupasampannaê padaso dhammaê vâkeyya
Anurâdhapura
Aññâtakoòàañña
Apadâna
Apadisitabbo
apakkuddhârakaê
apanîta
arahâ
Arahats: los seis (personas que han alcanzado la absoluta santidad) en el mundo.
ârâma
ârâmika
ariyasakka
ariyavâsas: The ten
âsâpenti
Âsavas
asekhâ dhammâ
asekhehi dhammehi
ashùakâ: festivals
Assagi
assâsapassâsâ
Aùani
atireka-kîvara
âtmanep
Attakâmapârikariyâ
Atthavaòòanâ
atthikehi upaññâtaê maggaê
avanîta
âvasatha
âvasatha-piòdo
Avidyâ (Ignorance)
aviggâ (Ignorance)

B

Bauddhas
Bhaddiya: el Venerable, el Santo
Bhâòavâras
Bhava: individuality
Bhikkhu-pâtimokkha
Bhikkhus: The names of the five Bhikkhus were, Koòdañña, Vappa, Bhaddiya, Mahânâma, Assagi
Bhikkhunî
Bhikkhunî's
Bhikkhunî-pâtimokkha
Bhikkhunovâda
bhiêsapeyya
Bodhi tree
bhummâ devâ
Bhûtagâma
Bhuttasmiê pâkittiya
Brahmâ Sahampati
Brahman svayambhû
brahmakâyika devas
Brâhmaòa
Buddha-vaêsa
Buddhaghosa
Buddhist Suttas

CH

Chaukundi

D

dadyâma
Daggâma
dantakaùùha
Dantapoòa
dasabhi k'ûpeto
dasadhammavidû
dasakammapathavidû
Devadatta
devalokas
Devanampiya King of Magâdha
dhammâ hetuppabhavâ
Dhamma Texts
Dhammapada
Dhammas
Dhataraùùha: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
Digambaras
Dîpavaêsa
Dîpavaêsa
Diùùhi: delusion
diùùhamaôgalika
Dukkaùa
dvangula
dvâra-kosa
dvâra-okâsa
dvittikkhadanassa

E

Ehi bhikkhu
ehi-bhikkhu-upasampadâ
ekârakkha: Siendo guardado en una cosa, una de las diez ariyavâsas según el Buddhaghosa
Ekuddeso

G

Gahapati
Gaina sects
gâma
gambhîre
gambu: tree
Gambudîpa (the Gambu Island, or India)
gamikâbhisaêkhâra
gantâghara
Garu-dhammâ
Gâtaka
Gâtaka Atthav.
Gâtaka Atthavaòòanâ
gâtarûparagata
Gaùilas: Los tres Gaùilas principales son, Uruvelâ Kassapa, Nadî Kassapa Gayâ Kassapa. De estos el Gaùilas Uruvelâ Kassapa es el jefe, el lider, el principal, el primero, y más elevado entre los quinientos Gaùilas; el Nadi Kassapa es el jefe .... (&c., down to highest over) de los trecientos Gaùilas, y el Gayâ Kassapa es el jefe .... (&c., down to highest over) de los docientos Gaùilas.
Gaùila Uruvelâ Kassapa
Gaudama
Gavampati
Gayâ Kassapa
Gayâsîsa: De acuerdo al General Cunningham, ('la cabeza de Gayâ') es la montaña de Brahmâyoni cerca de Gayâ Arch. Rep. III, 107.
Ginakaritra
Ginas
Giribbaga
Gîvaka: was physician to king Bimbisâra, and one of the chief partisans of Buddha at the court of Râgagaha. See VIII, i, the introduction of the Sâmaññaphala Sutta, &c.
Gîvaka Komârabhakka
Gotama
guhotayas: Sacrificio Védico, los Vedas distinguen entre grandes y pequeños sacrificios (yagatayas y guhotayas

H

Hammiya: Hammiya es un Pâsâda, which has an upper chamber placed on the topmost storey. Guhâ is a hut made of bricks, or in a rock, or of wood.
hâsa-dhamme
Huhuôkagâtiko

I

iddhâbhisaêkhâra
Iddhi
idhagata
ihagaya
Indakhîla
isipabbaggâm pabbaggâti
Isipatana
Itivuttaka

K

Kakudha: tree
kâlasâmaê vâ
Kamâ: Sensuality
Kamma
kammâra is said of a silversmith
kammârabhaòàu
Kammavâkas
Kaôkhâ Vitaraòî
Kappas: La Edades del Mundo, (world-ages)
Kapu-kapu
kara pi re
kara api re
kara pare
kârshâpaòas
Kassapa
Kathina
Kathinassa ubbâdra
Kattika-temâsa
Kattika-temâsi-puòòamâ
Katukka-Nipâta
Kâtumâsinî
Kathinuddhâra
kâtumahârâgika devas: devas (gods belonging to the world of the four divine mahârâgas)
katurâpassena: Observando cuatro cosas, una de las diez ariyavâsas según el Buddhaghosa
kâyasaêkhâra
ketâpetvâ
khalaôga: Las seis buenas cualidades, una de las diez ariyavâsas según el Buddhaghosa
khalaôga
Khandhaka: texts
khandhas
khârikâga
Khattiya
khakkhattuparamaê
Khandhakas
khandhakavatta
kilesa: (evil passion)
kittasaêkhâra
kîvara
kîvaraê nitthitaê
kodayamâno
kodha
Kolita and Upatissa: Dos púpilos, alumnos de Sâriputta y Moggallâna
Koòdañña
Kosambî
Khuddânukhuddakehi
kulupikâ bhikkhunî
Kullavagga

L

lakkhaòa
Lalita Vistara
Laùùhivana: Laùùhivana (Sansk. yashùivana), literally, 'stick forest,' means a forest consisting of bambus.

M

Magâdha
Magadha Brâhmaòas
Magâdhaê samghaê
Magâdhe
Magâdheê
Mâgadhî
Magghima-Nikâya
Magghima-Sîla
Mahâ Kassapa
Mahâ-padhâna Sutta
Mahaparinibbana Sutta
Mahâparinibbâna Sutta
Mahâ-parinibbâna
Maha-parinibbana Sutta
Mahâparinibbâna Sutta
mahâpurisa
Mahârâgas o Mahârâjas
Mahâ-seùùhi
Mahâ-Sila
Mahâ-sudassana Sutta
Mahâvagga / Mahavagga
Mahâvaêsa
Mahâvihâra
makkha
maòàala
mandâmukhiyo
manussanâgo: El elefante entre los hombres, la serpiente entre los hombres. El jefe entre los hombres.
mârgaëîrsha
matthakato vemagghato ti
meraya
myrobalan tree
Moggallâna: Sâriputta and Moggallâna, dos jóvenes Brâhmaòas.
Mrigadâwa, or Deer Park
Mukalinda, tree
mukha

N

Na pallatthikâya
Na oguòùhito
Na thûpato omadditvâ
Na ukkuùikâya
Nadî Kassapa
Nâga: (or Serpent)
naishkâmya
naishkarmya
naishkramya
Nakkhambhakato
Nekkhamma
Nerañarâ: río

N cont.

Nerañgarâ: río
nidânas: el sistema de las doce
Nigaòùhas
nihata
nîhata
nîhaùa
nimmânarati devas
Nirvâna
Nissaggiyas
Nissaggiya

Ñ

Ñânadassana
ñattidutiya kamma
ñattikatuttha kamma

O

Onîta
Onîtapattapâòi
osâpenti
Otiòòo
ovâda
Ovadeyya

P

pabbaggâ
pabbaggâbhisaêkhâra
pabbaggâniyakamma
pâdaghaêsana
pâdakathalika
pâdakathalikâ
pâdapîùha
Pâkittiya
pakkhasaêkanta
pakkuddhâro
Pâli Piùakas
palibodha
paòâmanâ
pañaôga: Las cinco malas cualidades, una de las diez ariyavâsas según el Buddhaghosa
pañka lenâni: Estos son los cinco tipos de viviendas (moradas) (pañka lenâni) que se declaran como permitidas, según el Kullavagga VI, i, 2. Estas son Vihâras, addhayogas, viviendas con historias (viviendas que hayan sido de anteriores religiosos), áticos y cuevas, se dicen que son las viviendas permitidas.
paññattaê
panunna pakkeka-sakka
Pârâgika
Pârâjikâ
Parampara-bhogane
paranimmitavasavatti devas
Paribbâgaka
paribbâgaka Sâriputta
Paribbâgakas
Paribbâgika
pârigâttaka: flower
pârikkattaka: flower
Parimaòàalaê
Parinibbâna
Parivâra-pâtha
Parivâra-pâùha
Parivâsa
parivattetvâ
Pariyâya
pasâdo uppanno hoti
passaddhakâya-saêkhâra: Ser fácilmente accesible, estar lleno de facilidad, una de las diez ariyavâsas según el Buddhaghosa
paùhama-kattika-puòòamâ
Pâùidesaniya
Paùikkasamuppâdavibhaôga
Pâtimokkha
paùisâraòiyakamma
Pavâraòâ
pavâreti
Pavârito
Pitakas
Pratimoksha
Prati-muk
Pratimukha
pratyaya
Prâyaëkittika
Prâyaëkittîya
puggala
Pukkhâvissaggana
Pukkusa
Puòòagi

R

Râga
Râgagaha
Râgagaha
râgaka
ragake
Râgâyatana
râgini
raññe
rañño
ratanaka
Ratanas
Ratanasammataê
Èishi
rûpa: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
rûpa-sutta
Rûpiyakkhaddaka

S

Sabbakâmî
sabhogaê
Sabhogane kule
sabhogana kula
sabhoganaê
saddhivihârikas
Sagathavagga Samyutta
Sahadhammika
Sâketa
Sakka: (Sakra. or Indra) the king of the devas
Sakkakkaê
Sakya: tribe
samabhâritaê
Samâdhis
samaggâ
Samaggena saêghena
samâkase
Samaòa Sakyaputta, El Gran Samaòa Sakyaputta, un asceta de la tribu Sakya, the great, an ascetic of the Sakya tribe;
Samaòa-bhatta-samayo
Samaòa Gotama
Samaòa Gotama Sakyaputta
Samanta-Pâsâdikâ
Sâmaòera
Sâmaòerî
Samanubhâsitabbo
Samaòuddeso
Sâmaññaphala Sutta
Samâpattis
samavayasadhesana: Buscando las Cosas Rectas o Correctas, una de las diez ariyavâsas según el Buddhaghosa
sambodhi
Sambuddha
Saêgha
Saêghâdisesa
Saêghâdisesa
Saêgîti Sutta: The Saêgîti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pañaôga) 2. being possessed of the six good qualities (khalaôga), 3. being guarded in the one thing (ekârakkha), 4. observing four things (katurâpassena), 5. rejecting each of the four false truths (panunna pakkeka-sakka), 6. seeking right things (samavayasa dhesana), 7. having pure aims (anâvila-saêkappa), 8. being full of ease (passaddhakâya-saêkhâra), 9. being emancipated in heart (suvimuttakitta), 10. being emancipated in ideas (suvimuttapañña). The Saêgîti then further enlarges on the meaning of each of these ten.
Saêkhâra-Yamaka
sammâdiùùhi
sammâñâòa (right knowledge)
sammâvimutti (right emancipation)
samutkarsha
Saôghâ
Saôghâdisesa
saêghâdisesa
Saêghakamma
saêkhârâ: Los cinco elementos de la Existencia: rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
saêkhâra-khandha
Saêgîti Sutta
Sammâdiùùhisuttanta
sammâñâòa (Recto conocimiento, right knowledge)
sammâvimutti (Correcta emancipación, right emancipation)
Sammukhâ-vinaya
sammuti
sampavâreti
Saôkhâyana Gèihya
Santaê bhikkhuê
saññâ: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
Sappâòaka
saraòagamanas
sârayamâno
Sâriputta
Sâriputta
Sati-vinaya
Satiê upaùùhâpetvâ
sayani-ghara
sekha: The stage of a sekha, i. e. a person who has attained to any stage in the Noble Eightfold Path (such as sotâpattiphala, &c.) inferior to the highest (Arahatship)
Sekha-sammatâni kulâni
sekhapaññatti
sekha-sîla: Spence Hardy (Manual, p. 493) gives the term sekha-sîla, which he explains as the observance of precepts in order to become a sekha. See also Hardy's note on adibrahmâkariya-sila, 1. 1. p. 492.
Sekhiya
Senâninigama
Senâpatigrâma
Seniya Bimbisara: rey de Magadha
seùùhi
seùùhi-gahapati
seùùhi-ùùhâna
seùùhitâ
Sîhalaùùhakathâ
Siêhalese
Siôgiloòa
sotâpattiphala
Subâhu
Subhûti
Sudinna, sin of
Sugata
Sugataôgulena
sukigharaê
Sumaôgala
Sumaôgala Vilâsinî
Supatiùùha
Suppavâyitaê
surâ
Suru-suru
Suttadharâ
Suttanta
Suttas
Suttantikas
Sutta Pitaka
Sutta-vibhaôga
Suttavibhangara
Suttadharâ
suvaòòakâraputto
suvimuttakitta: Tener el corazón emancipado, una de las diez ariyavâsas según el Buddhaghosa
suvimuttapañña: Estar emancipado en Ideas, una de las diez ariyavâsas según el Buddhaghosa
svayampati
Svetambaras

T

tagganiyakamma
Taòhâ, Desire
tâni; madhu phâòitaê
tassa upalâpeti
Tassapâpiyyasikâ
tatragata
tatthagaya
Tâvatiêsa: Cielo
tâvatiêsa devas
Tevigga Sutta
Teviggu Sutta
theyya-saêkhâtaê
Thullaccaya
Thullakkaya
ti-kîvara
Tika-Nipâta
Timaòàalaê
Tiòavatthâraka
Tipallattha-miga Gâtaka
tirakkhâna-viggâ
Titthiya: school
titthiyapakkhasaêkanta
Tûlaê
tulâdhâram
tulâtaramuòàako(read tulâdhâram)

U

Uddaka Râmaputta
Uddhakka
ukkhekkhâmi
ukkhepaniyakamma
Ukkhitto anosârito
ukkinatha
upadhis
upadhisaêkhaye
upadhyâya
upagghâya
Upajjhâya
Upalâpeyya
Upâli
Upananda
Upanikkhittaê vâ sâdiyeyya
upâsaka
Upasampadâ
Upasampadâ-kammavâka
upasampanna
Upasena Vaôgantaputta
Upatissa: Púpilo o alumno de Sâriputta y Moggallâna
Uposatha
Uposatho paòòaraso
Uttara Kuru
uttarimanussa-dhammaê

V

Vadâno
vagga
vakîsaêkhâra
Vânaprasthas
Vappa: el Venerable, el Santo
vassa
vassâvâsikaê
Vedanâ: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
Veluvana: Bosque de Bambú.
Vesâlî, Council of
Vessavaòa: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
Vibhaôga
Vibhaôga
Vihâra
Vikâle
Vilâsinî
Vimala
Vimokkhas
Vinaya
Vinaya-dharâ
Vinayadharâ
Vinayapâmokkhâ
Vinaya Pitaka
Vinaya-Samukase
Vinaya Texts
viññâòa: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
Virûlìaka: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
Virûpakkha: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
vitakkavikârâ
vyagra

Y

yagatayas: Sacrificio Védico, los Vedas distinguen entre grandes y pequeños sacrificios (yagatayas y guhotayas
Yagñavalkya
yâma devas
Yasa
yâvatatiyakâ
Yebhuyyasikâ
Yoganas

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miércoles, 10 de noviembre de 2010

Vinaya - 2ª Parte - Textos Sagrados de Orientes

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