Horner I B Tr Book of the Discipline Vinaya Pitaka Vol II Suttavibhanga 498p

Sacre& JSoofes of tbe 3Bu&t>bJ8t8, Wol. £3.

THE

BOOK

OF

THE

VOLUM E II.

D IS C IP L IN E

OF

TH E BOOK T H E DISCIPLINE (V IN A Y A -P 1 T A K A ) VOL. II. (S U T T A V IB H A N G A ) TRANSLATED

BY

I. B. H O R N E R , M . A . FELLOW

AND

ASSO CIATE

OF

NEWNHAM

COLLEGE,

C A M B R ID G E

London P U B L ISH E D FO R T H E PALI T E X T SO C IE TY

by LUZAC & COM PANY LTD. 46 G R E A T R U S S E L L S T R E E T , L O N D O N . W .C .l

1957

F ir s t p u b lish ed 1940 B y T h e O xfo rd U n iv e rsity Press R ep rin ted 1 9 5 7

LOW E AN D

P R IN T E D IN G R E A T B R IT A IN B Y B R Y D O H E (P R IN T E R S ) L IM IT E D , L O N D O N , N .W .I O

TRANSLATORS

IN TR O D U C TIO N

volum e o f the Booh o f the Discipline covers Oldenberg’s edition o f the Vinayapitaka, vol. iii, p. 195, to vol. iv, p. 124, and thus comprises the thirty Nissaggiya rules and sixty o f the ninety-tw o Pacittiya rules laid dow n for monks. The actual rules, sikkhdpada, o f the Pali Patim okkha are accessible to English readers in R hys D avids and Oldenberg’s translation,1 and translations even earlier.2 They have also all been set out in full b y B. C. Law ,3 while E. J. Thom as4 has given some in their entirety and has summarised others, classifying these, under their appropriate sections, where affinities are visible. This is the first translation into English o f these sikkhdpadas com plete with their attendant material. It has been truly and helpfully observed b y the editors o f Vinaya Texts3 that “ inside each class (o f offence) the sequence o f the clauses6 follows no invariable rule. Sometimes offences o f a related character are placed together in groups, b u t sometimes those which would naturally com e together are found scattered in quite different parts o f the same class.’ ’ In addition, as Oldenberg has pointed' ou t,7 “ it not infrequently happens that a rule refers to the one im m ediately preceding it.” A considerable am ount o f work having been done on the Patim okkha, it will be better in this Introduction T h is

1 Vin. Texts i. 1 ff., S .B .E . X I I I . 2 Dickson, J .R .A .S . 1876; Gogerly, J .R .A .S . 1862; R . Spence Hardy, Eastern Monachism, 1850, in various chapters. 3 Hist. Pali Lit. i. 50 ff., based onVin. Texts i. 1 ff. * Hist. Bud. Thought, 16 ff. 5 Vin. Texts i. xiv. 6 I.e., rule, ordinance, sutta, dhamma,clause or article. 7 Vinaya'pitaka, i. xvii. v

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n ot to enlarge upon rules, grouping o f rules or sporadic appearance o f rules, but to confine m yself mainly to various findings arising from a study o f the auxiliary material— stories, Old Commentary and andpatti (no offence) clauses— surrounding each rule. Some o f these Patim okkha rules, when read in con­ ju nction with their attendant material, testify that, although the legal decree and the penalty for its infringe­ ment m ay be the culminating point, there was also a softening influence at work. F or the n ot altogether infrequent anujandmi (“ I allow ” ) allowances, always put into the m outh o f Gotama, tend to counteract any too great stringency, inexpediency or lack o f clarity on the side o f which the sikkhdpada, as first framed, m ay have erred. Doubtless the sikkhdpadas, if isolated from their surrounding m atter and viewed either as extracts from this or as the foundations on which it was later reared,1 m ay be said to amount to not m uch more than a series o f prohibitions. B ut on those occasions when an anujandmi is present in the auxiliary material, then anujandmi and sikkhdpada, allowance and rule, taken in association as they are intended to be, produce a balance, a m iddle way between the tw o extremes o f uncom promising legal ordinance and unchecked laxity o f behaviour. On such occasions the anujandmi pulls against the rule, and appears as an event potent in its effect on the character o f the rule, no less than on the history o f its formulation. The Nissaggiyas and Pacittiyas are arranged on the same general plan that the Suttavibhanga follows throughout. This comprises a story leading up to the formulation o f a rule, sikkhdpada, which is laid down together with the penalty for breaking it. In some cases there follow one or more other stories showing that it was advisable to remodel the rule, and at whose conclusion the amended version o f the rule is given. N ext comes the Old Commentary or Padabhajaniya, 1 B .D „ i. xiv f.

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defining the words o f the rule; then cases where the penalty for breaking the rule or some lighter (never heavier) penalty is incurred; and finally, a list o f cases which entail no offence against the rule. T h e N is s a g g iy a

Group

E ach o f the thirty Nissaggiya rules for monks has, as the penalty for breaking it, expiation o f the offence, pddttiya, involving forfeiture, nissaggiya. This penalty is stated in the words nissaggiyam pdcittiyam, “ (an offence) involving forfeiture, to be expiated.” The forfeiture enjoined is that in respect o f which the offence had been com m itted, for exam ple a robe or bow l or rug. These rules are concerned both with behaviour as such and with the wrongful acquisition or unsuitable usage o f things. The form o f expiation enjoined b y the Old Commentary is confession1 o f the offence o f wrongful acquisition. From internal evidence, pddttiya is a (minor) offence to be confessed, dpatti desetabbd, a statement com m on to all the Nissaggiyas. B u t etym ologically the word pddttiya has nothing to do with confession. I have therefore kept to the m ore literal translation,2 and have rendered it “ offence o f expiation ” throughout, and the tw o words nissaggiya pddttiya as “ offence o f expiation involving forfeiture.” According to the Old Commentary, 44 having forfeited (the article), the offence should be confessed.” Thus the act o f forfeiture should precede the expiation or confession. I will say som e­ thing more below about the m ethod in which forfeiture should be m ade,3 In history, the place at which an event is said to have taken place is often o f some im portance. It is well know n that Gotama spent the greater part o f his teaching life at SavatthI and his last years at Vesali. I t is worth recalling, for the evidence contributed, that SavatthI, 1 Cf. S. D utt, Early Bud. Monachism, p. 104 ff. 2 See below, p. 3, n. 4. 3 Below, p. xii.

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with an overwhelming m ajority, is given as the locus o f tw enty-tw o Nissaggiyas, Rajagaha o f three, Vesall and K apilavatthu each o f two, A lavi o f one. A s m any as sixteen Nissaggiya rules for monks are concerned with robes, and fall into tw o groups, Nos. I -X , X X I V - X X I X ; five with rugs (santhata), Nos. X I - X V ; tw o with sheep’s wool, Nos. X V I , X V I I ; three with gold and silver and bartering, Nos. X V I I I - X X ; tw o with bowls, Nos. X X I , X X I I ; one with medicine, No. X X I I I ; and the last one, No. X X X , is against a m onk appro­ priating for his own use benefits intended for the Order. There are, moreover, a few cross-sections. F or example, in the m atter o f exchange o f robes (No. V), in the matter o f washing, dyeing and beating robes (No. IV ), and in the matter o f washing, dyeing and beating sheep’s w ool (No. X V I I), the correct behaviour for a m onk to observe towards a nun also com es under legislation; and in two o f the rules connected with making rugs, sheep’s w ool is also the subject o f legal attention. Oddly, there is no Nissaggiya concerned with either lodgings or bedding, sendsana, or with alm sfood, pindapata, which with robes and medicine are regarded as a m onk’s four indispensable requisites. There are offences regarding these which had to be confessed, and which occur in the Pacittiya section o f the Patim okkha, but evidently there are no types o f offences where lodgings and alm sfood had to be forfeited, in addition to their wrongful acquisition or usage being confessed. A bou t half the rules were formulated because the monks acquired something b y means considered un­ becom ing, tiresome or inconvenient: they asked for too much, they pressed potential donors, for example as to the quality o f the robe-material they particularly desired. The remaining half were formulated because monks did various things or used various articles in ways thought unsuitable: they had an unnecessary amount o f robes or bowls, they laid aside their robes for too long, they made nuns wash their robes or their sheep’s wool for them, and they carried sheep’ s w ool so far that the laity made fun o f them.

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The formulation o f the m ajority, namely o f sixteen Nissaggiya rules, resulted, so it is recorded, from criticisms made o f a m onk or monks b y the la ity ; eight from criticisms made b y m odest monks, three from those made b y nuns, tw o from those made b y Ananda, and one from those m ade b y a wanderer. W ith the exception o f Ananda, who com plained for the sake o f the Order, and not because he himself had been specially inconvenienced, these various classes o f critics put forward their com plaints because they personally had been in some w ay adversely affected b y the m onks’ behaviour. Thus there is a parallelism between the sources o f criticism and the sections o f society annoyed. Once Gotama is recorded to have heard o f troublesome behaviour direct from Mahapajapati while he was talking to her (No. X V I I ), and once he came upon signs o f it himself (No. X V ). Four times a new rule is framed in place o f one already existing, for occasions afterwards arose which showed that its scrupulous observance resulted in unfair situations. It will be seen that the num ber o f Nissaggiya rules formulated according to this reckoning is thirty-six. This means that six times the rule as originally framed had to be altered: four times, as mentioned above, in accordance with circumstances that had n ot been fore­ seen when it was first set forth (Nos. I, II, X I V , X X I ), and twice when close adherence to the rule as first drafted is shown to result in occurrences so unsuit­ able as to provoke com plaints and criticism (Nos. V, VI). These Nissaggiyas where the rule had to be altered, although never more than once, thus contain tw o stories, one leading up to the first, and the other to the second version o f the rule. The second version must be taken to annul the validity o f the first. This however had to remain in the text for the sake o f historical in­ terest, and as to some extent explanatory o f the force and w isdom o f the second version. H ad it been om itted, the incidents showing its shortcomings and its need for revision could not' have been used as testim ony that

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such shortcomings were remediable and such revision necessary and reasonable. In these six Nissaggiyas where a rule is formulated twice, the first version is always followed b y the phrase, “ A nd thus this rule o f training for monks came to be laid down b y the lord.” There is no instance o f this phrase occurring either after the second form ulation o f the rule, or in any o f the remaining twenty-four Nissag­ giyas where the rule is framed once only. Y et in the text o f the Vinaya is every rule, whether it had to be revised or not, and every amended rule, ascribed to Gotama. The formula so v e r y . definitely attributing “ to the lord ” only those rules that had to be altered is to m y mind somewhat inexplicable. It is not peculiar to the Nissaggiyas, but occurs throughout the Vibhanga. It is possible that the occurrence o f this phrase points to some com paratively old stratum in the Sutt avibhanga, where only those rules, so pointedly said to have been laid dow n 44 b y the lord,” were genuinely prescribed b y him ; but that then there came a case, perhaps before, perhaps after his death, which made it clear that a revision and a more exact delimita­ tion o f the rule already form ulated was wanted in the interests o f reason, decency or justice. Such revision m ay then in fact have been made, not b y the founder, but b y one o f his followers or b y the samgha. Or a decision m ay have been taken at the final recension o f the 4‘ texts ” to attribute all rules to the lord, so as to invest them with his authority. Even so, the m ystery remains w hy this phrase, “ And thus this rule o f training for monks came to be laid down b y the lord,” was appended only to those rules which, as the history o f the Order shows, had to be altered, and not to those whose original version has been able to stand and operate down the centuries. It is something more than coincidence, and looks like adherence to some thought-out pattern, that in the six Nissaggiyas where a rule is twice formulated there should occur, after its first formulation, this phrase ascribing its setting forth “ to the lord,” and before its second

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formulation an anujandmi, an “ allowance.” In each case the anujandmi occurs in the talk which, before the rule was revised, is reputed to have been given by Gotam a to monks. Its effect is not to tighten but to mitigate the force and application o f the rule as first drawn up. A n anujandmi however also occurs in five o f the remaining tw enty-four Nissaggiyas (Nos. I l l , X V , X X I I , X X V I I I , X X I X ) , not im m ediately before, but some way before the rule, here o f course formulated only once. In the Nissaggiya group o f rules, there occurs the form ulation o f four dukkata offences, those o f wrong­ doing. Each o f these is ascribed to Gotama. M any others appear in the material placed after the Old Commentary, but it is not said o f these that he was the author. Most rare it is to find, as in Nissag. I and X X I , which have several other points in com m on, a short story leading up to the drafting o f an offence o f wrong­ doing placed after the anapdtti (no offence) clauses.1 As would be expected, the story and the offence are pertinent to the m atter in hand. In Nissag. V I the anujandmi, which is unusually long, ends, exceptionally for the Nissaggiya section, in the form ulation o f a dukkata offence. It im m ediately precedes the second drafting o f the rule. In Nissag. X X I I , which because o f some peculiarities that it contains I shall discuss more fully below, the first story introduces, not a nissaggiya pddttiya offence, but one o f wrong-doing. The occurrence o f dukkata offences in Nis. V I and X X I I before the final form ulation o f the rule, no less than their ascription to the lord, should correct the impression given at Vinaya Texts i. x x v that the term dukkata “ occurs only in . . . the latest portion o f the Pitaka,” that is in “ the Notes giving the exceptions to, and the extensions- o f the Rule in the Patim okkha ” {ibid., p. xix), which are always placed after the Old Commentary. 1 Similarly at Bhikkhuni Nissaggiya I.

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As a general rule, the Padabhajaniya states that for­ feiture and confession were to be made to an Order, that is to any part o f the whole Order, five monks or m ore,1 living within one boundary, slmd, or within one residence, dvdsa; or to a group, gana,2 o f monks, that is to a group o f from tw o to four m onks; or to an individual monk. W hen the article had been forfeited and the offence confessed, the offence was to be acknowledged, in the first two instances, b y “ an experienced, com petent monk ” ; in the third b y the m onk to whom the forfeiture and confession had been made. The forfeited article was then to be given back to the m onk who, having acquired it wrongfully, had forfeited it. The value o f the nissaggiya pacittiya type o f penalty was, I think, in the eyes o f the framer or framers o f the Patim okkha rules, its deterrent effect on the commission o f further similar offences, and its redem ptive power for each particular offender. It was apparently held that an offence whose penalty was o f this nature was annulled b y confessing it and having it acknowledged, com bined with this hardly more than sym bolic act o f forfeiting the article wrongfully acquired. This in­ volved some form ality, but evidently the offence was not considered bad enough to warrant the offender’s permanent loss o f the goods he had obtained improperly. Thus it is only true that “ rules were required to pre­ vent his (i.e., a m onk’s) acquiring a store o f property,” 3 on the assumption that these rules were deterrent and preventive and n ot retributive and revengeful. More im portant is it perhaps to realise that, behind this statutory limiting o f possessions, there was the con vic­ tion that greed, craving, thirst, tanha, themselves un­ desirable, produced further undesirable states o f mind. It is true that any great emphasis on the monastic ideal, any clear expression o f it, is lacking in the Vinaya, and is to be found almost exclusively in the Suttapitaka. 1 Sizes of a samgha, order, are given at Vin. i. 319. 2 In the Old Commentary, the phrase sambahuld bhikkhu also occurs, and appears often to be a synonym for gana. See below, pp. 7, 8. 3 E. J. Thomas, Hist. Bud. Thought, p. 19.

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The rules were probably, like the R ule o f St. Benedict, to help the beginners, the backsliders, in their struggle towards “ the lofty heights o f virtue ” and wisdom. Y et there is one notable occasion, in Nissaggiya X V I I , when we are reminded o f the end, the ideal, the thing sought, to which the Vinaya rules must be held to constitute a means o f realisation. This is when the lord is shown as asking M ahapajapatl whether the nuns are “ zealous, ardent, with a self that is striving,” a triad o f words belonging to Sutta material. T o which she answers that while monks make them wash thieir sheep’s wool for them, it is impossible for nuns to attend to “ the higher m orality, the higher thought, the higher w is d o m /* also a Sutta triad. Conquest in this age-old struggle on the part o f certain women to escape the ties o f dom esticity so as to seek the “ further shore ” is happily expressed in verses ascribed to Sumangala’s m oth er:1 “ O woman well set free ! how free am I, H ow thoroughly free from kitchen drudgery ! Me stained and squalid ’m ong m y cooking-pots, M y brutal husband ranked as even less Than the sunshades he sits and weaves alway.” Y et although references to the need for ideals and their value, and for m an’s inner spiritual and mental training and the means o f attaining these, m ay be, practically absent from the Vinaya, there is no doubt that its legal and somewhat austere character is based on a high and mature standard o f m orality, justice and commonsense. There are three exceptions to the Nissaggiyas’ custom ­ ary insistence on the return o f the forfeited article to the m onk who had com e b y it unlawfully, and had forfeited it, only to be given it back again. A nd there are three exceptions to their usual instruction that forfeiture and confession are to be made to an Order or to a group or to an individual monk. The same three 1 Thig. 23.

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Nissaggiyas, Nos. X V I I I , X I X , X X I I , share both these irregularities. Nissaggiyas X V I I I and X I X are b oth concerned with gold and silver, called jdtarujparajatax in the one case, and rupiyax in the other. The Old Commentary on these Nissaggiyas requires a m onk who has picked up gold and silver (No. X V I I I ), or who has entered into various transactions in which they are used* (No. X I X ) , to make forfeiture in the m idst o f the Order, samghamajjh e t It does not give the usual alternatives o f forfeiting to a group or an individual.. That these com m odities m ay not be forfeited to either o f these parties is precluded b y the rule o f Nissaggiya X V I I I itself, for tm s lays it dow n as an offence for a m onk to have gold and silver in his possession. The samgha is more impersonal, and is, when need arises, a b o d y o f m onks in their official character, with the functions o f discharging legal and juridical business and o f carrying out form al acts. B ut although the samgha m ay receive the forfeited gold and silver, it m ay neither retain them nor return them to the m onk who forfeited them. It must either hand them over to some lay person, asking him to bring medicines in exchange, or, failing this, the Order must appoint from am ong its number a “ silver-rem over,” ru'piyachaddaka, whose office it is to dispose o f whatever mediums o f exchange ru'piya and jdtarujparajata denote. O f the various objects with which the rules o f the Nissaggiyas are concerned, gold and silver are the only ones which a m onk m ight in no circumstances have in his possession. Clearly he had access to them, for his association with the laity was but little restricted. Similarly Nissaggiya X X I I , besides precluding for­ feiture and confession to either a group or an individual, also debars the return o f the forfeited article, here a bowl, to the m onk who forfeited it. B ut he is to be given another bow l in its place. This is unique in the Nissaggiyas. It is also unique to find given in .the rule itself the m ethod o f forfeiture. This is otherwise in­ 1 On these terms see below, p. 100, n. 2.

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variably, and solely, found in the Old Com mentary. Here the m ethod o f forfeiture enjoined in the rule appears again, though in m ore detailed form, in the Old Commentary. The sikkhdpada o f Nissaggiya X X I I , after stating that a m onk who, getting another new bow l in exchange for a bow l m ended in less than five places, incurs an offence, proceeds to say: “ That bow l must be forfeited b y that (offending) m onk to a bhikkhuparisd (com pany, assembly, congregation o f m onks). A nd whatever is the last bow l (pattapariyanta) belonging to that com pany o f monks, it should be given to that m onk, w ith the words, 4 Monk, this is a bow l for y o u ; it should be kept until it breaks.’ ” It is interesting to find that the new bow l got in exchange for the m ended bow l is subject to forfeiture only to the Order. This suggests that bowls were regarded at some time as m ore especially com m unal property than were robes,1 or the other objects in regard to which a m onk m ight com m it an offence inv&lving forfeiture. Y e t in Nissaggiya X X I , an extra bowl, if it had been used for m ore than ten days, m ight be forfeited either to an Order or to a group or to an individual. Nevertheless the injunction w hich occurs at the end o f the sikkhdpada o f Nissaggiya X X I I reveals a closer concern for com munal ownership and property than do the other Nissaggiya sikkhdpadas. In these others, although the Order, or a section o f it, m ay receive the forfeited article, it also, with the exception o f Nos. X V I I I and X I X , returns it, the com m unity as a whole assuming no further responsibility. A t the end o f Nissaggiya X X I , it is said that failure to give back a bow l that had been forfeited entails a dukkata offence.2 Y e t in Nissaggiya X X I I it appears 1 On a monk’s death, his robes did not necessarily return to the Order. H e-could bequeath them to the monk who had nursed him or to a pupil. Moreover, robe-material might be presented to individual monks, if the laity so wished. See Nissag. V II I, I X , X . 2 Cf. end of Nis. I, where same offence incurred by failure to give back a robe.

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that a bow l on being forfeited becom es an extra bowl for a com pany o f m onks and is absorbed into their stock o f bowls. The result o f an Order’s obtaining an additional bow l in this way is that all its members are liable to profit. F or their bowls, on the accretion o f this extra one, m ay all be shuffled round. But this is n ot to be done haphazard. The rule has given concise directions for the right procedure, and these are follow ed and expanded at some length b y the Old Commentary. There is a still further way in which Nissaggiya X X I I is unique am ong the Nissaggiyas. It contains three stories instead of, as is normal, one, or, as in six cases, two. This means that a chain o f three connected circumstances have arisen, each o f which demands jurisdiction. The curious thing is, that the first, story does not end with the form ulation o f a nissaggiya pddttiya offence, but with that o f an offence o f wrong­ doing. This is to the effect that a m onk must not ask for a bowl. B ut m onks observed this precept too scrupulously. L ay people com plained that, b y re­ ceiving alm sfood into their hands, they resembled members o f other sects. So Gotama, it is said, made an “ allowance ” moderating the dukkata rule, and permitting m onks to ask for a bow l when theirs were broken or destroyed. B ut because the six monks abused this privilege, the nissaggiya pddttiya rule was formulated. I have dwelt on Nissaggiya X X I I at some length, for I think that, even as there are some grounds for holding that Sanghadisesa X I I m ay represent some specially ancient fragment o f the Patim okkha,1 so like­ wise m ay this Nissaggiya. In the first place, the term bhikkhuparisd, because it merely indicates an assembly, a com pany o f monks, m ay belong to those earlier days before Gotam a’ s followers were fully organised into a samgha, bound b y the same observances and obligations, the same rules and (formal) acts, and living in the same communion. 1 See B .D . i. xxviii f.

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I t is possible that, in such a context, bhihlchu did n ot mean all that at some time it came to mean. Secondly, the m ention o f this ct com pany o f m onks ” as the re­ cipient b o d y o f a forfeited bow l m ay point to a tim e when com munal ownership was more actual than nominal. Thirdly, the need for stating, in the nissaggiya 'pdcittiya rule itself, that the article w rongfully acquired must be forfeited, suggests that this-rule antedates the other Nissaggiyas, and belongs to a time when forfeiture was new as a penalty, and when therefore the m ethod o f carrying it out had to be plainly stated. Fourthly, one might suppose that the first story in this Nissaggiya purports to be recounting unsuitable behaviour in an early follower o f Gotama. F or the early followers, it m ay be presumed, entering from a more urgent sense o f religion, com m itted less serious offences than the later, and hence incurred lighter penalties. The appointm ent o f tw o officials is m entioned in the Nissaggiyas, that o f silver-remover (No. X V I I I ) and that o f assigner o f bowls (No. X X I I ) . The du ty o f both is to deal with the results o f offences, and n ot w ith the distribution o f articles, such as robes and lodgings, lawfully acquired. Appointm ents o f officials were not o f one officer for the whole samgha, but. o f an officer for any o f those lesser sections o f it which, dwelling within one boundary or residence, were, to the n ot negligible confusion o f later historians, also called samgha. E ven so, we do not know whether each o f these samghas always appointed every possible official, ready to function— and a n ot inconsiderable number are named throughout the Vinaya— or if only those were appointed when occasion demanded their service. N or do we know whether an official, once appointed, held his post permanently or tem porarily. I think it fairly safe to presume the latter. Monks travelled a great deal on the one hand, and on the other had to spend the three or four m onths o f the rains in one residence with other monks. H ad tw o perm anent office-bearers met, and a case within their orbit arisen, a ruling would have been necessary as to which one,

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such as the senior or the one first arrived, was to deal with the situation. But there is no record o f any such event. It seems more likely, and the internal evidence, such as it is, points this way, that the authorised procedure for appointing the officials was prescribed as the need for this or that official was felt. Thus a similar appoint­ ment could be correctly made if and when future need arose. But if there was, for example, no occasion for a silver-rem over or an assigner o f bowls, which could only be because no m onk had acquired gold and silver or a new bow l in exchange for one mended in less than five places, then there was no obligation to appoint a m onk to fill either o f these offices. The procedure for the appointm ent o f the officials is in each case m uch the same; and they have to be “ agreed upon ” b y the entire Order affected. This well illustrates the dem ocratic nature o f the m onastic institution. Two other “ agreements o f the m onks,” bhikkhusammuti, are described in the Nissaggiyas (Nos. II, X I V ), and again the responsibility for making the required agree­ m ent is shown to be vested in the whole organism, and n ot in any one o f its members. Some English translations o f Pali words and phrases appear to have becom e almost traditional b y now, and hence attract little critical attention. Such a phrase is pattaclvaram dddya, e< taking the bow l and robe.” It is the occurrence o f this phrase in Nissaggiya V, together with the m ention o f various sorts o f robes, that has raised the question o f which robe it is that is here referred to in the phrase. Dialogues ii. 162, n. 1, describes the three usual robes o f a m onk as the inner one worn in the residence, the upper robe put on before a m onk left the m onastery and went out to a village, and the outer cloak carried, and put on near the outskirts o f the village. I f this is a correct interpretation— and it is the one generally a c­ cepted— the phrase pubbanhasamayam nivasetvd would appear to mean, “ having dressed in the morning in the

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x ix

upper robe.” This implies that the m onk will already have put on his inner robe to wear in the residence, if indeed he had n ot slept in it, bu t later pu t on his upper robe with a view to going on his almsround. Again, the phrase 'pattaclvaram, ddaya, which as a rule im ­ m ediately follow s this other one, would in effect mean, “ taking the outer cloak and the b ow l.” I think it possible how ever that if the clvara o f this phrase did at some time com e to refer exclusively to the sanghdti, the outer cloak, it m ay n ot always have done so. F or it is hard to see the sense that such an interpretation could make in Nissaggiya V, as I hope to show. On the other hand, the occurrence o f the phrase here m ay be due to some later editorial addition to the story. The nun Uppalavanna is elsewhere in the Vinaya} the focus o f an alteration in the rules on jungle-dwelling for nuns. Here too another episode in her life, as this is recorded in Nissaggiya V, is the centre round which turn some intricate questions w ith regard to robes. A ccording to this Nissaggiya, U ppalavanna, in the stereotyped phrase, “ having dressed in the m orning and taking her bow l and rob e,” pubbanhasamayam nivasetvd pattaclvaram ddaya, had gone to SavatthI for alm sfood. She had then used her upp6r robe, uttardsanga, to tie up some meat. She next gave her inner robe, antaravdsaka, to the m onk Udayin, although p ro­ testing that it was her last, her fifth robe, idan ca me antimam pancimam clvaram. A nd finally it is said that on her return to the nunnery, the nuns receiving from her her bow l and robe, pattaclvaram patiganhantiyo , asked her where her inner robe was. The question is, which o f the five robes allowable to a nun did she set out “ taking,” and which did the nuns “ receive ” from her when she came back to the nunnery ? The five robes o f a nun, m entioned also at Vin. iv. 218, 282, are named at Vin. ii. 272 as the three usual robes worn also b y monks, with the addition o f the vest or bodice, samkaccTiika,'and the bathing-cloth, and 1 Vin. iii. 35 ff.=J3.£>. i. 53 ff.

XX

t r a n s l a t o r ’ s in t r o d u c t io n

it is said that these should be pointed out to women wishing to receive the upasampadd. A t Vin. iv. 345 it is laid dow n as an offence o f expiation for a nun to enter a village without her bodice, that is without having this on under her inner robe. Bu. at V A . 663 assumes that Uppalavanna had on her bodice, for he says, “ dressed in (nivattha) her bodice, and showing only the palms o f her hands . . . she went aw ay,” that is from Udayin. W e know that she had had her upper robe, and suspect that it was accounted for b y the phrase, “ having dressed in the m orning.” Likewise, on account o f the phrase, “ taking her bow l and robe,” she should have had her outer cloak with her. But had she in fact had this, surely she would have put it on. Y e t in the narrative o f her meeting with Udayin, there is no suggestion that she was either carrying it or wearing it. Either therefore “ having dressed in the morning ” refers to putting on the inner robe, and' nattha, etc., whose subject here, as often elsewhere, is to be taken as “ robe.” A robe that is taken away means, as do these other verbs (see also “ no offence ” paragraph), that a monk is no longer responsible for it. Secondly, there is the suggestion that a-paccuddhata means “ not (formally) given ” ; see C .P .D . In this context, the noun to be supplied could also be “ the agreement,” for paccuddharati does not appear to be a verb used for giving or distributing robes to monks; and in this case the monk had his robe and was asking permission to be away from it. B ut if we were to read “ the agreement is taken away,” we should still have to explain paccuddharati in the “ no offence ” paragraph, and the point would

II: 3, 18-19]

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aw ay . . . I f he thinks that it is bestow ed when it is n ot bestow ed . . . I f he thinks that it is lost when it is n ot lost . . . I f he thinks that it is destroyed when it is n ot destroyed . . . I f he thinks that it is burnt when it is n o t burnt . . . I f he thinks that it is stolen when it is n ot stolen, except on the agreem ent o f the monks, there is an offence o f expiation involving fo r ­ feiture. N o t forfeiting the robe which had to be fo r­ feited, if he makes use o f it, there is an offence o f w rong-doing. I f he thinks that he is away, separated, when he is n ot away, separated, there is an offence o f w rong-doing. I f he is in d ou b t as to whether he is n ot aw ay, separated, there is an offence o f wrong-doing. I f he thinks that he is n ot away, separated, when he is n ot away, separated, there is n o offence. |j 18 || There is no offence if before sunrise1 it is taken away, bestow ed, lost, destroyed, b u rn t; if they tear it from him ; if they take it on trust2; if there is the agreement o f the m onks,3 if he is m ad, if he is the first w rong-doer.4 II 1 9 li 3 ||

then arise, Could monks, or did they, rescind an agreement once they had given it ? Thirdly, the kathina privileges might be the subject of paccuddhata, paccuddharati, for their removal has been mentioned as a condition in the rule: it is an offence to be absent from the robes if the privileges are removed. Hence there could only be “ no offence ” if they are not removed, whereas the reverse is stated to be the case. Moreover, ubbhata, not paccuddhata, is the normal way of speaking of the kathina privileges that are removed. 1 anto arune=a'nto-arunaggat “ the time before sunset,” so C .P .D . 2 Cf. Nissag. 1, 3, 21 (“ broken ” = Vin. iv. 245), 2 7 , 2 9 . 3 All these clauses show that in some way the monk’s responsi­ bility for the robe had gone. * Cf. below, p. 159.

F O R F E IT U R E (N IS S A G G IY A ) I I I . . . at SavatthI in the Jeta G rove in Anathapindika’ s m onastery. A t that tim e a robe1 accrued to 2 a certain m onk n o t at the right tim e.3 The robe, as they m ade it, did n ot suffice for him. Then [202] that m onk, pulling out that robe, sm oothed it again and again.4 The lord, as he was engaged in touring the lodgings, saw this m onk pulling ou t this robe and sm oothing it again and again, and seeing him he approached this m onk, and having approached he said to this m onk: “ W h y , m onk, do you, pulling out this robe, sm ooth it again and again ?” “ Lord, this robe which accrued to me n ot at the right tim e, as they m ade it does n ot suffice for me, therefore d o I, pulling out this robe, sm ooth it again and again.” “ B ut, m onk, is there for you an expectation o f a robe ?” 5 “ There is, lord ,” he said. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the monks, sayin g: “ M onks, I allow you, having accepted a robe n ot at the right tim e, to lay it aside in the expectation o f a robe.” 6 |j 1 |i 1 cxvara means both the made-up robe and the robe-material or robe-cloth. 3 uppannam hoti. Cf. above, p. 4, n. 3 ; below, pp. 90, 99. 3 akalaclvara. Also at Vin. iv. 245, 246, 284, 287. 4 V A . 658, “ thinking, if one gets rid o f the creases, it will be big (enough for me), sprinkling it with water, treading upon it with his feet, pulling it out with his hands and taking it up, he rubbed it across his back . . . but dried by the sun, it {i.e., the robematerial) became as small as before, so he did this again.” 8 divarapaccdsd. Cf. civarasa at Vin. i. 259 ff., and bhattapaccasa at Vin. iv. 77. 9 Cf. Nissag. II , where monks are not allowed to wear extra robes. 24

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Then m onks said: “ It is allow ed b y the lord, if a robe has been accepted n ot at the right tim e, to lay it aside in the expectation o f a rob e.” These, accepting robes n ot at the right time, laid them aside for m ore than a m onth. These robes, tied up in bundles, re­ m ained on a ba m b oo for hanging up robes.1 Then the venerable Ananda, as he was engaged in touring the lodgings, saw these robes tied up in bundles that rem ained on the ba m b oo for hanging up robes. Seeing them , he addressed the m onks thus: “ Y o u r reverences, whose are these robes, tied up in bundles, that remain on the b am boo for hanging up robes ?” “ Y o u r reverence, they are our robes, given n ot at the right tim e, that are laid aside in the expectation o f robes.” “ B ut for how long, y ou r reverences, have these robes been laid aside ?” “ F or m ore than a m onth, your reverence,” they said. Then the venerable A nanda looked dow n upon, criticised, spread it about, saying: “ H ow can these m onks, having accepted robematerial n ot at the right tim e, lay it aside for m ore than a m onth ?” Then the venerable Ananda told this m atter to the lord. H e said: “ Is it true, as is said, m onks, that m onks having accepted robe-m aterial n ot at the right tim e, laid it aside for m ore than a m onth ?” “ It is true, lord ,” they said. The enlightened one, the lord, rebuked them , saying: “ H ow , m onks, can these foolish men, having accepted robe-m aterial n ot at the right time, lay it aside for m ore than a m onth ? It is not, m onks, for pleasing those w ho are n ot (yet) pleased. . . . A n d thus also, m onks, this rule o f training should be set forth : W hen the robe-m aterial is settled, when a m on k ’s 1 clvaravamsa, with ctvararajju allowed at Vin. i. 286, ii. 121. Cf. below, p. 152.

26

BOOK OF THE DISCIPLINE

[III. 203-204

kathina (privileges) have been rem oved, if robe-m aterial should accrue to the m onk n ot at the right tim e, it m ay be accepted b y that m onk if he so wish. H aving accepted it, it should be m ade up quickly. B u t if it is n ot sufficient for him, that robe-m aterial m ay be laid aside b y that m onk for a m onth at m ost, should he have any expectation that the deficiency m ay be supplied.1 I f he should lay it aside for longer than that, even with the expectation (o f the deficiency being supplied), there is an offence o f expiation involving forfeiture.” j|2 J|1 1| [203] When the robe-material is settled m eans: . . . (See Nissag. II. 3) . . . or they are rem oved before the tim e b y the Order. I f robe-material (should accrue) not at the right time m ean s: som e that has accrued during the eleven m onths2 when the kathina cloth is n ot (form ally) m ade3; some that has accrued during the seven m onths when the kathina cloth is (form ally) m ade, even a gift (o f material) offered4 at the right tim e ; this means robe-m aterial (accruing) n ot at the right time. -

»

.

.

.

.

.

-

1 Lit. “ for the completion of,” paripuriya. 2 V A . 658, “ setting aside one last month of the rainy season (kattika), there remain eleven months.” 3 atthata, from attharati, lit. c< to spread out.” Not, however, to be taken literally here, but as the ceremony of making the robes at the end of the rains. See Vin. Texts ii. 148 n. for very interesting remarks on distributing the robes, and above, p. 5, n. 1. These curious expressions, “ during the eleven, during the seven months,” mean, I think, that, in the case of the eleven, the kathina cloth is only distributed in the month following the termination of the rains; therefore there would be eleven months when it is not made. In the case of the seven months, it is probably meant that no making of robes takes place during the rains, but that in unusual circumstances robe-material might be given to a monk during the remaining seven months of the year. V A . 658 says that the four months of the rainy season (kattika) are in the winter; thus setting aside five months {i.e., these, with the one remaining over after “ eleven months ” ), there remain seven. Cf. V A . 729. Cf. above, p. 5, n. 3 ; below, p. 154, n. 3. 4 adissa ; V A . 658, uddisitva.

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Should accrue m eans: should accrue from the Order or from a group or from a relation or from a friend, or as rag-robes, or b y means o f his ow n p roperty.1 I f he so wish m eans: him self desiring, it m ay be accepted. H aving accepted it, it should be made up quickly m eans: it should be m ade up w ithin ten days. But %f it is not sufficient f o r him m ean s: if it is n ot enough to be worn. That robe-material may be laid aside by that monk f o r a month at m ost2 m eans: it m ay be laid aside for a m onth at the m axim um .2 That the deficiency may be supplied m eans: for the sake o f supplying the deficiency. A n y expectation m eans: there is expectation from the Order or from a group or from a relation or from a friend, or as to rag-robes, or b y means o f his ow n property.3 ||1 || I f he should lay it aside f o r longer than that, even with the expectation (o f the deficiency being supplied) m eans: if a robe that was expected accrues on the very day that the first robe4 accrues, he should have it m ade up within ten days. . . . I f a robe that was expected accrues tw o days . . . three days . . . four days . . . five days . . . six days . . . seven days . . . eight days . . . nine days . . . ten days after the first robe accrues, he should have it m ade up within ten days. I f a robe that was expected accrues eleven days . . . twelve days . . . thirteen days . . . fourteen days . . . fifteen days . . . sixteen days . . . seventeen days . . . eighteen 1 Cf. below, p. 91. 2 paramam, . . / paramata. 3 V A . 658, “ on a certain day the Order or a group will receive robes, and there will be a robe for m e ; . . . a robe has been ordered for me by m y relations, by a friend; when these come they will give the robes. . . . I will get a robe from the dust-heap, . . . by m y own property, meaning cotton threads, etc.” This last must mean that if he has the means of sewing the robes together, he may do so. Cf. below, p. 91. 4 mulacivara, as opposed to paccasa-civara, the robe that was expected (V A . 659).

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BOOK OF THE DISCIPLINE

[III. 204-205

days . . . nineteen days . . . tw en ty days after the first robe accrues, he should have it m ade up within ten days . . . tw enty-one days after the first robe accrues, he should have it m ade up within nine days . . . tw en ty-tw o . . . tw enty-three . . . tw en ty-fou r . . . tw enty-five . . . tw en ty-six days after the first robe accrues, he should have it m ade up within four days. I f a robe that was expected accrues tw entyseven . . . tw enty-eight . . . tw enty-nine days . . . he should have it m ade up within one day. I f a robe that was expected accrues thirty days after the first robe accrues, on that same d ay it should be allotted, assigned, bestow ed. B u t should it n ot be allotted or assigned or bestow ed, it is to be forfeited on the thirty-first day at sunrise; [204] it should be forfeited to the Order, or to a group, or to an individual. A n d thus, m onks, should it be forfeited : . . . ‘ This robe, honoured sirs, (given) n ot at the right tim e, is to be forfeited b y me, the m onth having elapsed. I forfeit it to the O rd er/ . . . ‘ The Order should give back . . . let the venerable ones give back . . . I will give b a ck this robe to the venerable o n e / ||2 || I f the robe that was expected accrues but is different from the first robe that has accrued, and there are some nights over,1 it should n ot be caused to be m ade up unwillingly.2 I f he thinks that a m onth has elapsed when it has elapsed, there is an offence o f expiation involving forfeiture. I f he is in d ou bt as to whether a m onth has elapsed . . . I f he does n ot think that a m onth has elapsed when it has elapsed . . . I f he thinks that one is allotted when it is n ot allotted . . . I f he thinks that one is assigned when it is n ot assigned 1 I.e., the month not being finished (V A . 659). 2 akdma. V A . 659, “ if the first robe is soft and the robe that was expected is coarse and it is impossible to mix them, and there are nights, though not a month, remaining, the robe should not be caused to be made up unwillingly. But taking another robe that was expected, this should be made up after an interval, and the robe that was expected should be assigned as a cloth used for waterstrainers.”

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. . . I f he thinks that one is bestow ed when it is n ot bestow ed . . . I f he thinks that one is lost when it is n ot lost . . . I f he thinks that one is destroyed when it is n ot destroyed . . . I f he thinks that one is burnt when it is n ot burnt . . . I f he thinks that one is stolen when it is n ot stolen, there is an offence o f ex ­ piation in volving forfeiture. N ot forfeiting the robe which had to be forfeited, if he makes use o f it, there is an offence o f w rong-doing. I f he thinks th at a m onth has elapsed when it has n ot elapsed, there is an offence o f wrong-doing. I f he is in d o u b t as to whether a m onth has n ot elapsed, there is an offence o f w rong­ doing. I f he thinks that a m onth has n ot elapsed when it has n o t elapsed, there is n o offence. ||3 || There is no offence i f within a m onth it is allotted, assigned, bestow ed, lost, destroyed, burnt, if they tear it from him, if th ey take it on tru st; if he is m ad, if he is the first w rong-doer.1 ||4 ||2 }| 1 Cf. Nissag. I, I I , X X V I I I , X X I X ; and Nissag. X X I = Fin. iv. 245 (“ broken ” instead o f “ burnt ” ).

F O R F E IT U R E (N IS SA G G F ^A ) IV . . . at Savatthi in the Jeta G rove in A nathapindika’s m onastery. N ow at that tim e1 the form er wife o f the venerable U dayin had gone forth am ong the nuns. She frequently cam e to the venerable U dayin, and the venerable U dayin frequently w ent to this nun. N ow at that tim e the venerable U dayin used to participate in a meal w ith this nun. Then the venerable U dayin, dressing in the m orning,2 taking his bow l and robe, approached this nun, and having approached and dis­ closed his private parts in fron t o f this nun, he sat dow n on a seat. A nd further, the nun having disclosed her private parts in fron t o f the venerable U dayin, sat dow n on a seat. Then the venerable U dayin, im ­ passioned, looked at and thought about3 this nun’s private parts and em itted semen. Then the venerable U dayin said to this nun: “ Go, sister, fetch water, I will wash the inner robe.” [205] “ G ive4 it (to m e), master, I will wash it m yself,” and she took hold o f one part with her m outh and placed one part on her private parts. Because o f this she conceived a child. The nuns spoke thus: “ This nun is one w ho does n ot lead the Brahma-life, (because) she is pregnant.” (She, saying,) “ Ladies,5 I am n ot one who does n ot lead the Brahm a-life,” told this m atter to the nuns. 1 Opening phrases are the same as those of Pac. 30. 2 pubbanka and aparanha are the morning and the afternoon. Cf. KhuA'. 105. 3 upanijjhayati has sense of “ to look at (eagerly) ” and “ to re­ flect on.” 4 aharati has sense of “ to give ” here. 5 aijye.

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The nuns looked dow n upon, criticised, spread it about, sa y in g : “ H ow can m aster U dayin get a soiled rob e1 washed b y a nun ?” Then these nuns told this m atter to the monks. Those w ho were m odest m onks looked dow n upon, criticised, spread it about, saying: “ H ow can the venerable U dayin get a soiled robe washed b y a nun ?” Then these m onks told this m atter to the lord. H e said: “ Is it true, as is said, that you , U dayin, g ot asoiled robe washed b y a nun ?” 4* It is true, lord,” he said. “ W as she a relation o f yours, U dayin, or n ot a relation ?” “ She was n ot a relation, lord,” he said. “ Foolish m an,2 one who is n ot a relation does n ot know w hat is suitable or w hat is unsuitable, or w hat is pleasant or w hat is unpleasant for a w om an who is n ot a relation. Thus you, foolish m an, will get a soiled robe washed b y a nun w ho is n o t a relation. It is not, foolish man, for pleasing those w ho are n ot (yet) pleased . . . A nd thus, m onks, this rule o f training should be set forth : W hatever m onk should get a soiled robe washed or d y ed 3 or beaten4 b y a nun w ho is n o t a relation, there is an offence o f expiation in volving forfeiture.” 6 ||1 1| Whatever m eans: he w ho . . . M onk m ean s: . . . is m onk to be understood in this case. (A nun) who is not a relation m eans: one w ho is n ot related on the m oth er’s side or on the father’ s side back through seven generations.6 1 purdna-cxvara, lit. “ old robe.” 2 Oldenberg’s edn. lias moghapuriso; but see Sinhalese edn., and also below, pp. 39, 44, where the voc., moghapurisa, occurs in similar contexts. 3 Six kinds of dyes allowed at Vin. i. 286. 4 A t Vin. i. 286 monks are allowed to beat, dkoteti, with the hands robe-material that has become harsh. 8 Cf. Nissag. X V I I for both “ rule ” and Old Corny. 6 Cf. below, Nissag. V I. 3 , 1. This definition= Vin. iii. 212, 214, 216, 219, 235; Vin. iv. 60, 61.

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BOOK OF THE DISCIPLINE

[III. 200-207

N un m eans: one ordained b y b oth Orders.1 A soiled robe m eans: dressed in2 it once, put on 3 once. Wash m eans: he gives an order4— there is an offence o f w rong-doing. I f washed, it is to be forfeited. D ye m eans: he gives an order— there is an offence o f w rong-doing. I f dyed, it is to be forfeited. Beat m eans: he gives an order— there is an offence o f w rong-doing. I f once having given a blow w ith the palm (o f the hand) or a blow with a club, it is to b e forfeited. It should be forfeited to the Order, or to a group, or to an individual. A nd thus, m onks, should it be forfeited : c H onou red sirs, this soiled robe w hich I had washed b y a nun w ho is n ot a relation, is to be forfeited. I forfeit it to the O rder.’ . . . 4 . . . the Order should give back . . . let the venerable ones give back. . . . I will give back this robe to the venerable one. * ” ||1 || [206] I f he thinks that she is n ot a relation when she is n ot a relation and makes her wash (his) soiled robe, 1 = b e lo w , pp. 40, 96, and passim. V A . 660, “ she is ordained by a motion of the Order of nuns where the resolution is put three times and followed by the decision (as the fourth item, natticatuttha), then she is ordained in the same way by the Order of monks. There­ fore she is ordained by eight Vinaya acts.” 2 nivattha, p.p. o f nivaseti. It refers to the antaravasaka, the inner or under robe that hangs down from the waist, and to the utta­ rasanga, upper robe; also to the cloths for the rains (Nissag. X X I V ) , to garments worn by members o f other sects (Vin. i. 305 f.), to garments called akkandla and potthaka (Vin. i. 306 f.), to nuns’ vests (V A . 663), to a laywoman’s outer cloak, sdtaka, Vin. iv. 18. 3 pdruta, p.p. of pdrupati. It refers to the sanghdti, outer cloak; also to a (costly) pata, or cloth (below, p. 109), and to viharacivara, and other things that a monk m ay put on, pdrupitum, to cover the body if the robes are stolen or lost (Nissag. V I, p. 46, below). Thus, for a monk, both nivaseti and pdrupati are required to indicate the putting on or dressing in the complete set of three robes. Cf. Vin. iv. 281 f., where the two words occur in connection with the five kinds of robes a nun should wear. See below, p. 88, where “ old rug,” puranasanthata, is defined as is “ soiled robe,” puraruiclvara, above. * V A . 660, “ the nun who was ordered prepares an oven, collects sticks, makes a fire, fetches water, until, having washed it, she holds it up: there is an offence of wrong-doing in each action for the m onk.”

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there is an offence o f expiation involving forfeiture. I f he thinks that she is n o t a relation when she is n ot a relation and makes her wash, makes her dye (his) soiled robe, there is an offence o f w rong-doing together with an offence in volvin g forfeiture.1 I f he thinks that she is n ot a relation when she is n ot a relation and m akes her wash, m akes her beat (his) soiled robe, there is an offence o f w rong-doing together w ith an offence in ­ volvin g forfeiture. I f he thinks th at she is n ot a rela­ tion when she is n ot a relation and makes her wash, m akes her dye, m akes her beat (his) soiled robe, there are tw o offences o f w rong-doing together with an offence in volving forfeiture. I f he thinks that she is n o t a relation when she is n ot a relation and m akes her d ye (his) soiled robe, there is an offence o f expiation involving forfeiture. I f he thinks that she is n o t a relation when she is n ot a relation and makes her dye, m akes her beat (his) soiled robe, there is an offence o f w rong-doing together with an offence involving forfeiture. I f he thinks that she is n ot a relation when she is n ot a relation and m akes her dye, m akes her wash (his) soiled robe, there is an offence o f w rong-doing together with an offence in ­ volvin g forfeiture. I f he thinks that she is n ot a relation when she is n ot a relation and makes her dye, makes her beat, makes her wash (his) soiled robe, there are tw o offences o f w rong-doing together with an offence involving forfeiture. I f he thinks that she is n ot a relation when she is n ot a relation and makes her beat (his) soiled robe, there is an offence o f expiation involving forfeiture. I f he thinks that she is n o t a relation when she is n ot a relation and makes her beat, makes her wash (his) soiled robe, there is an offence o f w rong-doing together w ith an offence involving forfeiture. I f he thinks that she is n ot a relation when she is n ot a relation and m akes her beat, makes her dye (his) soiled robe, there 1 nissaggiyena dpatti dukkatassa ; merely for the sake of brevity.

probably

pacittiya

omitted

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[III. 207

is an offence o f w rong-doing together with an offence involving forfeiture. I f he thinks that she is n ot a relation when she is n ot a relation and makes her beat, makes her wash, makes her dye (his) soiled robe, there are tw o offences o f w rong-doing together with an offence involving forfeiture. I f he is in dou bt as to whether she is r*ot a relation . . . I f he thinks that a w om an is a relation when she is n ot a relation . . . I f he makes her wash another’ s soiled robe, there is an offence o f wrong-doing. I f he makes her wash a sheet (used as) a piece o f cloth for sitting on ,1 there is an offence o f w rong-doing. I f he makes a w om an w ho has been ordained b y one (Ordjer only) wash it,2 there is an offence o f w rong-doing. I f he •thinks that she is n o t a relation when she is a relation, there is an offence o f w rong-doing. I f he is in doubt as to whether she is a relation, there is an offence o f wrong-doing. I f he thinks that she is a relation when she is a relation, there is no offence. ||2 || There is no offence when a fem ale relation is washing it if a w om an assistant w ho is n ot a relation is (helpin g); if she washes it unasked3; if he makes her wash an unused 1 A compound word in Pali, nisidana-paccattharana. Nisldana is a piece of cloth for sitting on; paccattharana is the bed-clothes, really a piece of cloth for covering a bed or chair, thus a sheet. Cf. below, p. 46, n. 3. A t Vin. i. 295 a nisldana was found to be too small to protect the whole lodging; to meet this difficulty the lord is reputed to have allowed a paccattharana, made as large as olie wishes. It looks therefore as if nisidana-paccattharana is either a sheet that is a piece of cloth to sit upon, although larger than a mere “ piece of cloth to sit upon,” the mere nisldana; or that it is a sheet used as, or instead of, a piece of cloth for sitting on. Cf. nisldana-santhata, in Nissag. X V , below, p. 87, and both in Introduction. 2 V A . 662, '* causing it to be washed by one who was ordained (only) in the presence of the nuns is an offence of wrong-doing, and it is the same for one who has been ordained (only) in the presence of the monks; five hundred Sakyan women were ordained in the presence of the monks.” 3 V A . 662, “ if she has come for the Exposition and the Exhorta­ tion, seeing the, soiled robe and taking it from the place where it was put, she says: ‘ Give it, master, I will wash it,’ and when it is brought

IV.

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on e; if he makes her wash another requisite,1 except the r o b e ; if it is (washed) b y a fem ale probationer, b y a female n o v ice ; if he is m ad, if he is the first w rong­ doer.2 li 3 ||2 || she washes it and moreover dyes it and beats it— this is called £ she washes it unasked ’ (a&utta,). I f she hears a monk ordering a youth or a novice to wash the robe, she says: ‘ Bring it, master, I will wash it,’ and she washes it, or taking it for a time, having washed it and dyed it, she then gives it back— this is called ‘ she washes it unasked.’ ” 1 Ibid., “ a sandal, bowl, shoulder-strap, girdle, couch, chair, straw m at.” 2 Cf. below, p. 97 f.

F O R F E IT U R E (N IS S A G G IY A ) V . . . at R ajagaha in the B a m boo G rove at the squirrels’ feeding-place. A t that tim e the nun U ppa­ lavanna1 was staying at Savatthi. Then the nun Uppalavanna, dressing in the m orning [207] and taking her bow l and robe, entered Savatthi for alm s-food. H aving wandered about Savatthi for alm s-food, returning from her alm s-gathering after her m eal,2 she approached the B lind M en’s G rove3 for the m id-day rest; having plunged into the Blind M en’s G rove she sat dow n at the fo o t o f a tree for the m id-day rest. N ow at that time som e thieves, having done their deeds,4 having killed a co w 5 and taken the flesh, entered the B lind M en’s G rove. Then the rob b er-ch ief saw the nun U ppa­ lavanna as she was sitting at the fo o t o f the tree for the m id-day rest, and seeing her, it occurred to him : 1 Vin. iii. 35 tells the story o f the rape of Uppalavanna by a brahmin youth; see B .D . i. 53, n. 5. 2 pacchabhatta ; bhatta usually means cooked rice. As this is the main thing put into the bowl, it has come to mean the whole meal. 3 Malalasekera, D .P .P .N . i. I l l , says, “ ‘ Blind,’ usually, but wrongly, translated c Dark H e gives the story accounting for the name o f this Grove, an episode that must have taken place before the rape o f Uppalavanna, as it is said (D h A . ii. 49, 52) that after that time nuns were not to stay in this Grove. V A . 662 also says that Uppalavanna entered the Blind Men’s Grove, because the rule of training had not then been laid down. Those who translate andhavana as “ Dark Grove ” think of it, rightly or wrongly, as a Grove where, because it is so dark, it is impossible to see anything. 4 kata-kammd— i.e., committed thefts. Said of manava (Corny, cora, thief) at A . iii. 102, and of cora at Vism. 180, Jd. iii. 34. * The cow was probably not so sacred then as now, and the cattle-thief common in those days.

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“ I f m y sons and brothers see this nun th ey will trouble her,” and he w ent b y a different w a y.1 Then that robber-chief, taking the best m eats o f the cooked m eat, tyin g (them up) in a leaf-packet, and hanging it up on a tree near the nun U ppalavanna, said: “ W hatever recluse or brahm in sees it, it is given (to him ), let him take it,” 2 and having spoken thus, he departed. Then the nun U ppalavanna, arising from contem plation,3 heard these w ords o f that robber-chief as he was speaking.4 Then the n u n U ppalavanna, taking th at meat, w ent to the nunnery. Then the nun U ppalavanna, having prepared5 that m eat at the end o f that night, tyin g it up in to a bundle w ith her upper robe,6 rising in the air,7 reappeared in the B am boo Grove. ||1 || N ow at that tim e the lord was visiting the village for alm s-food, and the venerable U d ayin cam e to be the one left behind as guardian o f the dwelling. Then the nun U ppalavanna approached the venerable U dayin, and having approached, she said to the venerable U d a y in : 44 W here, honoured sir, is the lord ?” 1 V A . 662, “ It is said that formerly the robber-chief knew the thert, therefore seeing her as he went in front of the robbers, he said: ‘ Do not go there, all come here,’ and taking them he went by another way.” 2 B y these words the meat was made Tcappiya, allowable, •and became a gift that might be taken. 3 On samddhi as a term in Hindu philosophy, see Radhakrishnan, Eastern Religions and Western Thought, 49-52. I t is there renlered as “ unification,” “ identification,” “ ecstatic conscious­ ness.” It is possible that the “ sense o f immediate contact with ultimate reality, of the unification o f the different sides of our lature,” was not absent from the Early Buddhist conception of famddhi. 4 V A . 663, “ It is said that the thert arose from contemplation at .he appointed tim e: he spoke (the words reported above) at that /ery moment, and she heard and thought, * There is no other samana >r brahmin here but m e.” 5 sampadetva, possibly “ roasted.” • — Vin. iv. 162. 7 On vehdsa as “ above the ground ” see B .D . i. 79, n. 6.

38

BOOK OF THE DISCIPLINE

[III. 208-209

H e said, “ Sister, the lord has entered the village for a lm s-food .” “ Give this m eat to the lord, honoured sir,” she said. “ Y o u , sister, have pleased the lord with this m eat; if you were to give m e you r inner rt>be, likewise w ould I becom e pleased w ith the inner rob e.” 1 “ B u t we w om en, honoured sir, get things with difficulty. This is m y last, (m y) fifth robe.2 I shall n ot give it to y o u ,” she said. “ I t is as if, sister, a m an giving an elephant should caparison3 its girth,4 y et even so do you, sister, (though) giving m eat to the lord, n o t give3 me your inner rob e.” 5 Then the nun U ppalavanna, being pressed b y the venerable U dayin, giving him her inner robe, w ent to the nunnery. The nuns, taking the nun U ppalavanna’s bow l and robe, said to the nun U ppalavanna: “ L ady, where is y ou r inner robe ?” The nun U ppalavanna told this m atter to the nuns. The nuns [208] look ed dow n upon, criticised, spread it about, saying: 44 H ow can the venerable U d ayin accept a robe from a nun ? W om en com e b y things w ith difficulty.” A n d 1 V A . 663, Udayin is filled with lust and greed. 3 Ibid., she did not speak from greed, for “ in those who have destroyed the cankers there is no greed ” ; but there was no robe left over of the five that were to be worn by nuns. These five, as panca clvardni, are referred to at Vin. iv. 281 f. A t Vin. ii. 272 it is said that the three usual robes, the vest, samkacchika, and the bathing-cloth, should be pointed out to women who wish to receive the upasampada ordination. Nuns were also allowed indoors robes or cloths, avasathacivara (V in. ii. 217), but apparently such things were handed from nun to nun as need arose (V in. iv. 303). 3 sajjeyya. Sajjeti is to send out, to prepare, equip, fit up, decorate, deck out, and came to mean to give. 4 kaccha, here acc. pi. It is the girth or middle of an animal. I f a present of an elephant is being made, a decorated cloth to be tied round his middle should also be given. 6 Here there is a parallelism between kaccha, an accessory of the elephant, and antaravdsaka, the inner robe, which Udayin thought might accompany the gift of meat. The meat had been wrapped up in the nun’s upper robe, and it is to be presumed that she was in consequence going about in her inner robe; see Intr., p. xviii.

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then these nuns told this m atter to the m onks. Those w ho were m odest m onks . . . spread it about, saying: “ H ow can the venerable U d ayin accept a robe from a nun V 9 Then these m onks told this m atter to the lord. H e said: “ Is it true, as is said, th a t you, U dayin, accepted a robe from a nun V 9 “ I t is true, lo rd .” “ Is she a relation o f yours, U dayin, or n ot a relation V 9 “ She is n o t a relation, lord ,” he said. “ Foolish m an, one w ho is n o t a relation does n ot know w hat is suitable or w hat is unsuitable, or what is right1 or w hat is w rong for a w om an w ho is n ot a relation.2 Thus you, foolish man, will accept a robe from the hand o f a nun w ho is n o t a relation. It is not, foolish m an, for pleasing those w ho are n ot (yet) pleased . . . A n d thus, m onks, this rule o f training should be set fo rth : W hatever m onk should a ccep t a robe from the hand o f a nun w ho is n o t a relation, there is an offence o f expiation in volvin g forfeitu re.” A n d thus this rule o f training for m onks cam e to be laid dow n b y the lord. |j 2 |f 1 1| Then scrupulous m onks did n o t accept exchange o f robes® w ith nuns. The nuns . . . spread it about, sayin g: “ H ow can the masters n o t accep t exchange o f robes with us ?” M onks heard these nuns w ho look ed dow n upon, criticised, spread it about. Then these m onks told this matter to the lord. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the m onks, saying: “ Monks, I allow y o u to accep t exchange am ong these 1 santa, meaning “ right ” or “ existent.” a Cf. below, p. 44, and Vin. iv. 59. Also above, p. 31, where, lowever, we get pasddika and apasddika, pleasant and unpleasant, .nstead of santa and asanta, right and wrong. 3 pdrivattakacivara. Cf. pa rival teti, to barter, p. 55, below.

40

BOOK OF THE DISCIPLINE

[III. 209-210

five (classes o f people)1: a m onk, a nun, a female pro­ bationer, a male novice, a female novice. I allow you, m onks, to accept exchange am ong these five (classes o f people). A n d thus, m onks, this rule o f training should be set forth : W hatever m onk should accept a robe from the hand o f a nun w ho is n ot a relation, except in exchange, there is an offence of-e x p ia tio n in volving forfeiture.” 2 ||2|| Whatever m eans: . . . (See Nissag. IV . 2, 1) . . . N un m eans: one ordained b y b oth Orders.3 [209] A robe m eans: any one robe o f the six (kinds of) robes (including) the least one fit for assignment.4 E xcept in exchange m eans: w ithout an exchange. H e accepts : in th e action there is an offence o f w rong­ doin g; it should be forfeited on acquisition; it should be forfeited to the Order, or to a group, or to an indi­ vidual. A n d thus, m onks, should it be forfeited: 4 H onoured sirs, this robe, accepted from the hand o f a nun w ho is n o t a relation, is to be forfeited b y me. I forfeit it to the O rder.’ . . . 4 . . . the Order should give back . . . let the venerable ones give back . . . I will give back this robe to the venerable one.’ ||1 || I f he thinks th at a w om an is n o t a relation when she is n ot a relation, (and) accepts a robe, except in ex­ change, there is an offence o f expiation involving fo r­ feiture. I f he is in d ou bt as to whether the wom an is n ot a relation, (and) accepts a robe, except in ex­ change, there is an offence o f expiation involving forfeiture. I f he thinks that a w om an is a relation when she is n ot a relation, (and) accepts a robe, except 1 V A . 663, “ among these five (kinds of) co-religionists having the same faith, the same morality, the same views.” 2 A t Vin. iv. 60 it is a pacittiya to give (datum) a robe to a nun who is not related, except in exchange. 3 = a b o v e , p. 32, below, p. 96, and Vin. iv. 52, 55, 57, 60, passim. * = a b o v e , p. 7, and see there n. 4 ; see also below, pp. 48, 140.

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in exchange, there is an offence o f expiation in volving forfeiture. I f he accepts a robe, except in exchange, from the hand o f a w om an ordained b y one (Order on ly),1 there is an offence o f w rong-doing. I f he thinks that a w om an is n o t a relation when she is a relation, there is an offence o f w rong-doing. I f he is in d ou b t as to whether a w om an is a relation, there is an offence o f wrong-doing. I f he thinks that a w om an is a relation when she is a relation, there is n o offence. ||2 || There is no offence if she is a relation; if there is an 3xchange; if there is a large thing for a small thing, or 1 small thing for a large thing2; if a m onk takes it on ;rust3; if he takes it for the tim e bein g; if he takes m other requisite, excep t the ro b e ; if she is a fem ale probationer, a female n o v ice ; if he is m ad, if he is the :irst wrong-doer. ||3 ||3 || 1 V A . 664, “ taking from the hand of a woman ordained in the presence of nuns (only), is an offence of wrong-doing; but from one < rdained in the presence of monks (only), is an offence of expiation/* 2 V A . 664, ** if bartering a precious sandal, a robe, shoulder-strap, ' ^aist-band, for a robe of little value, he accepts that robe, there is no offence.” 3 A t Vin. iv. 60 it is the nun who m ay take on trust, the monk $iving.

F O R F E IT U R E (N IS S A G G IY A ) V I . . . at Savatthi in the Jeta G rove in A nathapindika’ s m onastery. N ow at that tim e the venerable Upananda, the son o f the Sakyans,1 cam e to be skilled2 in giving dham m a-talk.3 N ow at that tim e a certain son o f a (great) m erchant4 approached the venerable Upananda, the son o f the Sakyans, and having approached and greeted the venerable U pananda, the son o f the Sakyans, he sat dow n at a respectful distance.5 As he was sitting at a respectful distance, the venerable Upananda, the 1 H e had a novice, Kandaka, who behaved badly, Vin. i. 79, 85. A t Vin. i. 153, having promised Pasenadi to spend the rains with him, he went to another place; and at Vin. i. 300, having spent the rains at one place, he accepted a share of robes at others. A t Vin. ii. 165, coming late to a meal, he made a monk get up and give him his place. A t Vin. ii. 168 he took two lodgings, and is also called a “ maker of strife, quarrelsome.” He is mentioned in Nissag. 8, 9, 10, 18, 20, 25, 27, and in various Pacittiyas. 2 pattho, probably for paddho. V A . 665 says, pattho ti cheko samattho patibalo. 3 dhamml kathd. Here, more a talk on religious or philosophical matters than the “ reasoned talk ” given by the lord before modi­ fying one of the rules. See above, pp. 4, 14. * setthiputta. Setthi is a banker and a trader combined, hence a merchant, head of a guild. He is primarily a merchant, and a banker only because a merchant, and because there were no banks in those days. Setthi-putta indicates that the father was still alive, so that his son, the setthiputta, is not yet head of the firm, but will be on the death of his father. H e would then become a setthi. 5 ekamantam nisidi, lit. sat down to one side, or end. In sitting down in the presence of an honoured person, care should be taken not to sit down in any of the six wrong ways, or nisajjadosa. These are atidura, accdsanna, uparivdta, unnatappadesa, atisammukha, atipacchd, too far, too near, to windward, on a higher ..seat, too much in front, too much behind; see V A . 129= M A . i. 110; U dA. 53 (abbreviated); S A . i. 16 for similar six wrong ways of standing; and cf. S A . ii. 86 for a different set of six nisajjadosa. To consider all these difficulties, and to sit down so as to cause no discomfort to the honoured person, is ekamantarn nisidi. 42

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son o f the Sakyans, gladdened . . . and delighted that son o f a (great) m erchant w ith dham m a-talk. A n d then the son o f th e (great) m erchant, having been gladdened . . . and delighted b y the venerable U p a ­ nanda, the son o f the Sakyans, with dham m a-talk, said to the venerable U pananda, the son o f the S akyans: “ H onoured sir, d o let me know w hat will be o f use.1 W e are able to [210] give to the master, that is to say o f the requisites o f robes, alm s-food, lodgings and m edicine for the sick.” 2 “ I f you, sir, are desirous o f giving som ething to me, give (me) one cloth from these,” 3 he said. “ W ait, honoured sir, until I go to the house; having gone to the house I will send either one cloth from these or som ething better than these.” A second tim e the venerable U pananda, the son o f the Sakyans, said to the son o f the (great) m erchant . . . A third tim e the venerable U pananda, the son o f the Sakyans, said to the son o f the (great) m erchant: “ I f you, sir, are desirous o f giving som ething to me, give (me) one cloth from these.” “ N ow , honoured sir, for us w ho are sons o f respect­ able families, it is aw kw ard4 to go out with (only) one piece o f cloth. W ait, honoured sir, until I go to the house; having gone to the house I will send either one cloth from these or som ething better than these.” 1 yena attho. Cf. B .D . i. 222 for same expression. 2 Gen. or dat. pi. used here instead of acc. pi., which usually goes with datum, to give. 3 ito. This refers to the two pieces of cloth that a man would ordinarily wear, as is done today in India, except in the P unjab: ;he dhoti and the chaddar, the one put on at the waist, and the other •/O cover the top part of the body. The son of the merchant, in this itory, presumably had on no more than the customary two pieces :>f cloth, so that if he gave one away, he would have to go partially laked. So he said, “ W a it.” * kismim v iy a = k im viya, it is what ? it is like what ? There ia 10 English expression to render this exactly, but in most Indian anguages there is something of the sort. The origin of the ex>ression is obscure. Cf. “ it is awkward to go empty-handed,” :ismim viya rittahattham gantum, below, p. 321, and n. 4.

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BOOK OF THE DISCIPLINE

[III. 211

“ W h at is the good, sir, o f your offering w ithout desire to give, because even after you have offered you do n ot give ?” Then that son o f the (great) m erchant, being pressed b y the venerable Upananda, the son o f the Sakyans, giving one cloth, went aw ay. ||1 jj People, seeing the son o f a (great) merchant, spoke thus: “ W h y do you, master, com e with (only) one cloth ?” Then this son o f a (great) m erchant told this m atter to these people. The people looked dow n upon, criticised, spread it about, saying: “ These recluses, sons o f the Sakyans, have great desires, they are n ot con ten ted; am ong them it is n ot easy to m ake reasonable requests.1 H ow can they take a cloth when a reasonable request was made b y the son o f a (great) m erchant ?” Monks heard these people who . . . spread it about. Those who were m odest m onks . . . spread it about, sa yin g: “ H ow can the venerable Upananda, the son o f the Sakyans, ask the son o f a (great) m erchant for a robe ?” Then these m onks told this m atter to the lord. H e sa id : “ Is it true, as is said, that you, Upananda, asked the son o f the (great) m erchant for a robe ?” “ I t is true, lord ,” he said. “ Is he a relation o f yours, Upananda, or n ot a relation ?” “ H e is n ot a relation, lord ,” he said. Foolish m an, one who is n o t a relation does n ot know w hat is suitable or w hat is unsuitable, or what is right or w hat is w rong for one who is n ot a relation.2 Thus you, foolish man, will ask a son o f a (great) m er­ chant for a robe. I t is not, foolish man, for pleasing 1 dhammanimantana, a request such as could reasonably be made by a pious man to a good monk, a request made to religious people in a suitable way. Here the monk presumed on the request made him by the merchant’s son. 3 Cf. above, p. 39.

VI. 1, 2— 2]

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those w ho are n ot (yet) pleased . . . A n d thus, m onks, this rule o f training should be set forth : W hatever m onk should ask a m an or a w om an house­ holder w ho is n ot a relation (o f his) for a robe, there is an offence o f expiation in volving forfeiture.” A n d thus this rule o f training for m onks cam e to be laid dow n b y the lord. ||2 ||1 1| N ow a t that tim e several m onks1 [211] were going along the high-road from Saketa to SavatthI. M idway on the road, thieves issuing forth, plundered these m onks.2 Then these m onks said: “ It is forbidden b y the lord to ask a m an or w om an householder w ho is n o t a relation for a rob e.” A nd being scrupulous, they did n ot ask, (but) going naked as they were to SavatthI, th ey saluted the m onks respectfully. The m onks said: “ Y o u r reverences, these N aked A scetics3 are very g ood because th ey respectfully salute these m onks.” 4 Th ey sa id : “ Y o u r reverences, we are n ot N aked Ascetics, we are m onks.” The m onks said to the venerable U pali: “ I f so,5 reverend Upali, question these.” 6 Then the venerable Upali, having questioned these m onks,7 said to the m onks: “ These are monks, you r reverences; give them robes.” Those w ho were m odest m onks . . . spread it about, saying: “ H ow can m onks com e naked ? Should they not com e covered up w ith grass or leaves ?” Then these m onks told this m atter to the lord. Then the lord, on 1 sambahuld bhikkhu, or “ two or three ” or “ many monks see ibove, p. 8, n. 6. 2 V A . 665, “ they stole their bowls and robes.” djivaka. 4 Or, “ these Naked Ascetics who respectfully salute these monks ire very good.” 5 ihgha. * V A . 665, “ ask them for the sake of knowing their status as nonks.” 7 Ibid., “ he asked them about the pabajja and the upasampada irdinations, and about bowls and robes.”

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BOOK OF THE DISCIPLINE

[III. 212

that occasion, in that connection, having given reasoned talk, addressed the m onks, saying: “ I allow, m onks, one whose robe is stolen or one whose robe is destroyed, to ask a m an or w om an house­ holder w ho is n ot a relation (o f his) for a robe. I f there is for the Order at the first residence1 which he approaches either a robe in the dwelling-place2 or a bed -cover3 or a ground-covering4 or a m attress1 avasa. Cf. B .D . i. 314, n. 3. Avasa appears to be largely a monastic term, nivesana being a laym an’s dwelling. I think that the arrangement was as follows: drama was a whole monastery, consisting of the grounds and the buildings; avasa was the “ colony ” or place in which the monks lived. In general, the larger avasa m ay be said to have contained, besides such “ rooms ” as the uposatha hall, the refectory, the warming-room and so on, a number of viharas. These were the separate rooms or dwelling-places, each given over to one monk, or if he had a saddhiviharin to two, to live in and use as his quarters, while staying at that particular drama. The so-called “ temples,” the dramas, of Ceylon today contain five buildings on the “ temple ” or monastery site: the thupa, the shrine-room, the hall of residence for monks (containing separate rooms for each monk), the teaching-hall (school) and the preaching hall. Several cells or rooms, parivena or vihdra, suitable for not more than one monk to sleep in, lead off some of the large caves at Ellora and Ajanta. 2 vihdraclvara. A s far as I know the word occurs only here. V A . 666 says, “ people having had a residence erected, thinking, * Let the four requisites belonging to us be of use (to the monks),’ making ready sets of three robes and depositing them in the resi­ dence that they have erected— this is what is called a vihdraclvara.” It thus seems to be a robe put by in case of need in a residence, and more specifically in the vihdra, or dwelling-place portion of it— i.e., not in the refectory or any of the other rooms used together by the community. 3 uttarattharana. This is a cover for a bed or chair, used out of respect for the person who uses the bed or chair, so as to prevent his clothes from being soiled. V A . 666 says that it is called a sheet for spreading on or over a couch, uttarattharanan ti mancakassa upari attharanakam paccattharanam vuccati. A t V A . 776 utta­ rattharana is called a sheet that may be spread over couches and chairs, uttarattharanan ti ndma mancapithdnam upari attharitabbakam paccattharanam. On paccattharana see above, p. 34, n. 1. 4 bhummattharana. V A . 666, “ when the earth is prepared, they cover it for the sake of preserving its texture with carpets; spreading out a straw mat above this they walk up and down.” A t V A . 776 bhummattharana is called a mat for sitting or lying on, katasdraka, that may be spread on the ground. Cf. below, p. 73.

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47

cov er,1 (I allow ) him to take it to pu t on, if he says, ‘ G etting (a robe), I will replace2 i t / B u t if there is n ot for the Order either a robe in the dw elling-place or a b e d ­ cover or a ground-covering or a m attress-cover, then he should com e covered up w ith grass or leaves; b u t he should n ot com e naked. W h o should so com e, there is an offence o f w rong-doing.3 A n d thus, m onks, this rule o f training should be set fo r th : W hatever m onk should ask a m an or w om an house­ holder w ho is n ot a relation (o f his) for a robe, except at the right tim e, there is an offence o f expiation in­ volvin g forfeiture. This is the right tim e in this case: if a m onk becom es one whose robe is stolen or whose robe is d estroyed; in this case this is the right tim e.”

II 2 It Whatever m eans: he w ho . . . M onk m eans: . . . is m onk to be understood in this case. Not a relation m eans: one who is n ot related on the m other’s side or on the father’ s side back through seven generations.4 A householder m eans: he w ho lives in a house.5 A woman householder m eans: she w ho lives in a house. 5 [212] 1 bhisicchavi. V A . 666, “ the outer skin (chavi) of a mattress for a couch or a mattress for a chair.” Bhisi, a mattress, m ay mean a door-rug, something thick for wiping the feet, or a cushion. In fact, anything like a mattress afterwards came to be called bhisi. A t Vin. iv. 40 (= b e lo w , p. 240) five materials are given of which a bhisi might lawfully be made. See also Vin. Texts ii. 210, n. 2 odahissdmi. V A . 667 explains by puna thapessdmi, “ I will deposit again.” 3 Cf. Vin. i. 30 5 : whatever monk adopts nakedness, the adoption of members of other sects, there is a grave offence; Visakha's stric­ tures on nakedness for monks and nuns, Vin. i. 292, 293; and Nissag. X X I V . below. A t the root of the desire that monks should be clothed was the need, lay and monastic, to differentiate between bhikkhus and titthiyas, or those of them who were Naked Ascetics. 4 Cf. above, p. 3 1 ; below, p. 55. 6 Cf. below, p. 55. Ajjhdvasati is, according to C .P .D ., “ to dwell in (as an owner).”

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A robe m eans: any one robe o f the six (kinds of) robes (including) the least one fit for assignm ent.1 E xcept at the right time m eans: setting the right time to one side. One whose robe is stolen m ean s: a m on k ’s robe becom es stolen2 b y kings or b y thieves or b y rogues, or it becom es stolen b y anyone whatsoever. One whose robe is destroyed m eans: a m on k ’s robe becom es burnt b y fire, or it becom es carried aw ay b y water,3 or it becom es eaten b y rats and white ants, or it becom es w orn b y use. ||1 || I f he asks, except at the right time, there is an offence o f w rong-doing in the a ctio n ; it is to be forfeited on acquisition. It should be forfeited to the Order, or to a group, or to an individual. A n d thus, m onks, should it be forfeited : c This robe, honoured sirs, asked for b y me from a householder w ho is n ot a relation, except at the right time, is to be forfeited. I forfeit it to the O rder.’ . . . 4 . . . the Order should give back . . . let the venerable ones give back . . . I will give back this robe to the venerable on e.’ ||2 || I f he thinks that a man (or wom an) is n ot a relation when he is n ot a relation, (and) asks for a robe except at the right time, there is an offence o f expiation in­ volvin g forfeiture. I f he is in d ou bt as to whether a m an is n ot a relation (and) asks for a robe except at the right time, there is an offence o f expiation involving forfeiture. I f he thinks that a man is a relation when he is n ot a relation, (and) asks for a robe except at the right time, there is an offence o f expiation involving forfeiture. I f he thinks that a man is not a relation when he is a relation, there is an offence o f wrong-doing. I f he is in d ou bt as to whether a man is a relation, 1 C f. above, p. 7, and n. 4 ; p. 40, and below, p. 140. 2 Here presumably with the sense of “ taken forcibly.” 3 udakena vulhani; cf. Vin. i. 32. Sinhalese edn. has vulharnt which I understand to be the correct form.

VI. 3, 3—4]

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49

there is an offence o f w rong-doing. I f he thinks that a m an is a relation when he is a relation, there is no offence. ||3 || There is no offence if it is at the right tim e; i f they belong to relations; if th ey are in vited1; if it is for a n oth er; if it is b y means o f his own property2; if he is m ad, i f he is the first w rong-doer. ||4 j|3 || 1 V A . 667 seems to take ndtakdnam pavdritdnam, together— i.e., without the comma of the text. Corny, says “ if they are for rela­ tions who are invited ” ; and later pavdritdnam is taken up again, “ whoever having invited, but who owing to foolishness or forget­ fulness, does not give, should be asked. . . . I f he says, ‘ I invite you to m y house,* going to his house you should sit down for as long as desirable, or lie down, but take nothing. I f he says, ‘ I invite you to whatever is in m y house,’ you should ask for what is allowable there.” Cf. below, pp. 52, 57. 2 V A . 667, “ if he asks for a robe by means of utensils allowable to monks (kappiyabhanda), if it is by an allowable procedure (kappiyavohdrena).” Cf. above, p. 27, n. 3.

F O R F E IT U R E (N IS S A G G IY A ) V I I . . . at Savatthl in the Jeta G rove in A nathapindika’s m onastery. A t that tim e the group o f six monks having com e up to m onks whose robes had been stolen, said: “ Y o u r reverences, one whose robe has been stolen or one whose robe has been destroyed is allowed b y the lord to ask fo r a robe from a m an or wom an householder w ho is n ot a relation1; your reverences, ask (them) for a rob e .” T hey said: “ N o, we d on ’t w ant2 (one), your rever­ ences, a robe has been obtained b y us.” ‘ £ W e are asking for the venerable ones,” they said. “ D o ask (them), your reverences.” Then the group o f six monks, having approached householders, said: “ Sirs, m onks are com ing whose robes have been stolen; give them robes,” (and) they asked for m any robes. A t that [213] tim e a certain m an w ho was sitting in a village assem bly hall3 said to another m an: “ Master,4 m onks are com ing whose robes have been stolen; I gave them a rob e.” Then he said: “ I also gave (to them ).” Then another m an said: “ I also gave (to them ).” These m en . . . spread it about, saying: “ H ow can these recluses, sons o f the Sakyans, n ot knowing m odera­ tion ,5 ask for m any robes ? W ill the recluses, sons o f the Sakyans, deal in the cloth trade® or will they set up a shop7 ?” The m onks heard these m en w ho . . . spread it about. 1 Nissag. V I. 3 alam. 3 sabhayam nisinno. 4 ayyo, not ayye, indicates affection and familiarity along with respect. 5 They do not care for moderation, do not think of it, or have forgotten it. 8 This is simply a rebuke. 7 Cf. below, p. 113, and Vin. ii. 291. 50

V II. 1—2, 1]

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51

Those w ho were m odest m onks . . . spread it about, saying: “ H ow can the group o f six m onks, n ot know ing m oderation, ask for m any robes ?” Then these m onks told this m atter to the lord. H e said: “ Is it true, as is said, that you, m onks, n ot knowing m oderation, asked for m any robes ?” “ It is true, lord ,” th ey said. The enlightened one, the lord, rebuked them , saying: “ H ow can you, foolish men, n ot know ing m odera­ tion, ask for m any robes ? I t is not, foolish men, for pleasing those w ho are n ot (yet) pleased . . . A nd thus, monks, this rule o f training should be set) fo r th : I f a m an or a w om an householder w ho is n ot a rela­ tion, asking (a m onk), should invite1 him (to take material for) m any robes, then at most (material for) an inner and an upper rob e2 should be accepted as robe-m aterial b y that m on k ; if he should accept m ore than that, there is an offence o f expiation involving forfeiture.” ||1 1| H im m eans: the m onk whose robe has been stolen. A man who is not a relation m eans: . . . (See Nissag. V I. 3, 1) . . . she w ho lives in a house. (For) m any robes3 m eans: (for) abundant robes.3 A sking , should invite m eans: he says, “ Take ju st as m uch as you w ant.” A t most (material fo r ) an inner and an upjper robe 1 abhihatthum pavdreyya. See Vin. Texts ii. 440 for note on this phrase. It is there found that abhihatthum, (in spite of the spelling with -tth-) is a gerund from abhi-har, like Prakrit abhihattum. This is confirmed by V A . 668, M A . ii. 264 (on M . i. 222) = A A . (on A . v. 350) = S A . iii. 54 (on 5 . iv. 190) which explain abhihatthum by abhiharitvd. The phrase abhihatthum pavdreti is followed by the instrumental, the sense o f pavdreti being to “ present with, to supply with, to invite with.” Here “ to invite ” seems the best translation, as the choice of the amount is made to rest with the monk. Also V A . 668 says that the term means “ to make to like,” as well as nimanteti, to request, or invite. C .P .D . suggests that abhiharati-\pavareti means to bring out and offer (food, etc.). 2 santaruttara ; see above, p. 12, n. 1. 3 bahuhi . . . bahukehi.

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should be accepted as robe-material by that monk m eans: I f the three (robes) com e to be destroyed, tw o m ay be a cce p te d ; if tw o are destroyed, one m ay be a ccep ted ; i f one is destroyed nothing m ay be accepted. I f he should accept more than that m eans: if he asks for m ore than that there is an offence o f w rong-doing in the action. It is to be forfeited on acquisition; it should be forfeited to the Order, or to a group, or to an individual. A n d thus, m onks, should it be fo r­ feited: ‘ H onoured sirs, having gone up to a house­ holder who is n ot a relation, this robe material asked for b y m e m ore than that (which I should ask for), [214] is to be forfeited. I forfeit it to the Order.’ . . . * . . . the Order should give back . . . let the venerable ones give b a ck . . . I will give back this robe to the venerable one.’ ||1 || I f he thinks that a m an is n ot a relation when is he n ot a relation (and) asks fo r robe-m aterial m ore than that (which he should ask for), there is an offence o f expiation in volving forfeiture. I f he is in d ou b t as to whether he is n o t a relation . . . (See Nissag. V I. 3, 3) . . . is no offence. ||2 || There is n o offence if, saying: ‘ I will take the re­ m ainder,’ taking it he goes a w a y; if they give the remainder, sa y in g : * L et it be only for you. ’ ; i f they do n ot give because (a robe was) stolen1; if th ey do n ot give because (a robe was) d estroyed; if they belong to relations2; if they are in vited ; if it is b y means o f his ow n p roperty3; i f he is m ad, if he is the first w rong­ doer. ||3 ||2 || 1 V A . 669, “ they give on account of his being learned and so on ” (and not because he was robbed). 2 Cf. above, p. 49. 3 Cf. above, pp. 27, 49.

F O R F E IT U R E (N IS S A G G IY A ) V I I I . . . at SavatthI in the Jeta G rove in Anathapindika’s m onastery. A t that tim e1 a certain m an said to his w ife: “ I will present2 m aster U pananda3 with a rob e.” A certain m onk w ho was going fo r alms heard the words o f this m an as he was speaking. Then this m onk approached the venerable U pananda, the son o f the Sakyans, and having approached he said to the venerable Upananda, the son o f the Sakyans: “ Y ou , reverend Upananda, are o f great m erit4; on a certain occasion a certain m an said to his w ife: ‘ I will present m aster Upananda with a rob e.’ ” “ Y o u r reverence, he is m y supporter,” he said. Then the venerable Upananda, the son o f the Sakyans, approached this man, and having approached he said to this m an: “ Is it true, as is said, that you, sir, desire to present me w ith a robe ?” “ D id I n ot also think, m aster: I will present master U pananda w ith a robe ?” “ I f you, sir, desire to present me with a robe, present me w ith a robe like this. W h a t shall I do with one presented that I cannot m ake use o f ?” Then that m an . . . spread it about, saying: “ These recluses, sons o f the Sakyans, have great desires, they are n ot contented. It is n ot easy to present them with a robe. H ow can m aster Upananda, before being in­ vited b y me, approaching me, put forw ard a considera­ tion5 with regard to a robe ?” 1 Cf. Nissag. I X . 2 acchddeti has sense of to give so as to clothe or cover. 3 See also Nissag. V I. 4 Same thing said to Upananda at Vin. i. 300, and iii. 217, 257 'pp. 58, 145, below). 5 vikappam dpajjissati. Cf. below, p. 145, where again Upananda .s greedy about robes.

53

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M onks heard that m an w ho . . . spread it about. Those w ho were m odest m onks . . . spread it about, saying: “ H ow can the venerable Upananda, the son o f the Sakyans, before being invited, approaching a householder, p u t forw ard a consideration with regard to a robe ?” Then these m onks told this m atter to the lord. [215] H e said: “ Is it true, as is said, that you, Upananda, before being invited, approaching a householder, put forw ard a consideration w ith regard to a robe ?” “ I t is true, lord ,” he said. “ Is he a relation o f yours, Upananda, or n ot a relation ?” 44 H e is n o t a relation, lord ,” he said. “ Foolish man, one w ho is n ot a relation1 does not kn ow w hat is suitable or w hat is unsuitable, or what is right or w hat is wrong for one w ho is n ot a relation.2 Thus you, foolish man, before being invited, approach­ ing a householder w ho is n o t a relation, will put forw ard a consideration w ith regard to a robe. It is not, foolish man, fo r pleasing those who are n o t (yet) pleased . . . A n d thus, m onks, this rule o f training should be set fo r th : In case a robe-fu n d 3 com es to be laid b y for a m onk b y a m an or a w om an householder who is n ot a relation (o f his), thinking: 4 I will present the m onk so and so w ith a robe, having g ot the robe in exchange for this robe-fu nd ’— then if that m onk, out o f desire for som e­ thing fine, approaching before being invited, should put forw ard a consideration with regard to a robe, saying: 4 Indeed it w ould be w ell; do let the venerable one,4 1 Cf. below, p. 147. 2 Cf. above, pp. 39, 44, and below, pp. 59, 147. 3 cxvaracetdpana. A robe-fund consisted of things for barter. This passage is complicated by the various meanings, brought out by the old Corny, (see below), which appear to be attached to the cognate forms, °cetdpana, °cetdpanena, and °cetdpetvd. V A . 670, cxvaracetdpanan ti ctvaramularn. * ayasmd, perhaps here “ gentleman ” — or “ lady certainly it is an honorific title. Cf. below, p. 148

VIII. 1— 2, 1]

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55

having g o t a robe like this or like that in exchange for this robe-fund, present it to m e / there is an offence o f expiation in volvin g forfeiture.’ * ||1 1| F o r a monk1 m eans: for the g ood o f a m onk, m aking a m onk an ob ject, being desirous o f presenting to a m onk. A man who is not a relation m eans: one w ho is n ot related on the m other’s side or on the father’s side back through seven generations.2 A householder m eans: he w ho lives in a house.3 . A woman householder m ean s: she w ho lives in a house.3 Robe-fund m eans: gold or a gold coin4 or a pearl o r a jew el or a coral or a ploughshare5 or a (piece of) cloth® or thread or cotton . For. this robe-fund m eans: fo r w hat is present.7 H aving got in exchange m eans: having bartered.8 I will present m ean s : I will give. Then i f that monk m eans: that m onk for w hom the robe-fund com es to be laid b y. Before being invited m ean s: before it was said (to h im ): ‘ W hat kind o f robe do y o u w ant, honoured sir ? W h at kind o f robe shall I get in exchange for y ou V Approaching m eans: going to the house, approaching (him) anywhere. Should pu t forw ard a consideration with regard to a 1 Cf. this portion of the Old Corny, with that on Nissag. IX . and X X V II. 2 See above, pp. 31, 47. 3 Cf. above, p. 47. 4 For note on hiranna, unwrought gold, and suvanna, wrought * gold, see B .D . i., p. 28. 5 phdla. A t S. i. 169, Sn., p. 13 and ver. 77, this means “ plough­ share.” Cf. Vin. i. 225. 6 pataka seems connected with pata. 7 paccupatthita, present, ready, at hand. 8 parivatteti; also means to turn over, to deal with, to change. Cf. pdrivattakaczvara, exchange of robes, at p. 39, above. A t V in. ii. 174 monks are allowed to barter valuable woollen garments and valuable cotton garments, or cloths, kambala and dussa, for increasing (the accessories of lodgings).

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robe m eans: ‘ L et it be long or w ide or rough1 or soft.’ [216 ] F or this robe-fund m eans: for w hat is present. Like this or like that m eans: long or wide or rough or soft. Having got in exchange m ean s: having bartered. Present (it) m eans: give (it). Out o f desire fo r something fin e m eans: wanting what is good, wanting w hat is costly. I f according to what he says, he gets in exchange one that is long or wide or rough or soft, there is an offence o f w rong-doing in the action. I t is to be forfeited on acquisition; it should be forfeited to the Order, or to a group, or to an individual. A n d thus, monks, should it be forfeited : ‘ H onoured sirs, before I was invited (to take) this robe, approaching a householder who was n ot a relation, I put forw ard a consideration with regard to a rob e; it is to be forfeited. I forfeit it to the Order.’ . . . 4 . . . the Order should give back . . . let the venerable ones give back . . . I will give back this robe to the venerable on e.’ ||1 |] I f he thinks that a m an is n ot a relation when he is n ot a relation, (and) before being invited, approaching a householder, puts forw ard a consideration regarding a robe, there is an offence o f expiation involving forfeiture. I f he is in d ou bt as to whether the man is n ot a relation, (and) before being invited, approaching a householder, puts forw ard a consideration with regard to a robe, there is an offence o f expiation involving forfeiture. I f he thinks that a man is a relation when he is n ot a relation, (and) before being invited, approaching a householder, puts forw ard a consideration w ith regard to a robe, there is an offence o f expiation involving forfeiture. I f he thinks that a m an is not a relation when he is a relation, there is an offence o f wrong-doing. I f he is in d ou bt as to whether a man is a relation, there 1 appitam, of a close weave, solid. But, as opposed to “ soft,” it must here mean harsh or rough. V A . 727 explains it by ghana, solid, compact, massive. Cf. below, p. 145.

VIII. 2, 2-3]

FORFEITURE

57

is an offence o f wrong-doing. I f he thinks that a man is a relation when he is a relation, there is no offence. II 2 ||

There is no offence if they belong to relations,1 if they are in vited; i f it is for another; if it is b y means o f his ow n p roperty; if he gets som ething o f small value in exchange while he desires to get som ething costly in exchange; if he is mad, if he is the first wrong-doer. ! | 3 | | 2 !|

1 Cf. pp. 49, 52.

F O R F E IT U R E (N IS S A G G IY A ) I X . . . at SavatthI in the Jeta G rove in A nathapindika’s m onastery. A t that tim e1 a certain m an said to another m an : “ I will present m aster U pananda, the son o f the Sakyans, w ith a rob e.” Then he2 said: “ I also will present m aster U pananda, the son o f the Sakyans, with a rob e .” A certain m onk w ho was going for alms heard this conversation o f these men. Then this m onk approached the venerable U pananda, the son o f the Sakyans, and having approached, he said to the vener­ able U pananda, the son o f the Sakyans: “ Y o u , reverend U pananda, are o f great m erit; on a certain occasion a [217] certain m an said to another m an : e I will present m aster U pananda, the son o f the Sakyans, w ith a ro b e .’ Then he2 sa id : ‘ I also will present m aster U pananda, the son o f the Sakyans with a rob e.’ ” ‘ Y o u r reverence, these (men) are m y supporters.’ Then the venerable U pananda, the son o f the Sakyans, approached these men, and having approached, he said to these m en: “ Is it true, as is said, that you, sirs, desire to present me w ith robes ?” “ D id we n ot think, m aster: ‘ W e will present m aster U pananda with robes ? ’ ” “ I f you, sirs, desire to present m e w ith robes, present me with a robe like this. W h a t shall I do w ith ones presented th at I cannot m ake use o f ?” Then these m en . . . spread it about, saying: “ These recluses, sons o f the Sakyans, have great desires, they are n ot contented. It is n ot easy to present them with robes. H ow can master Upananda, before being invited b y us, approaching, put forw ard a consideration w ith regard to a robe ?” 3 The other man.

1 Cf. Nissag. V II I . 58

IX . 1]

F O R F E IT U R E

59

Monks heard these m en w ho . . . spread it about. Those who were m odest m onks . . . spread it about, say­ in g: “ H ow can the venerable U pananda, the son o f the Sakyans, before being invited, approaching householders, put forw ard a consideration with regard to a rob e?” Then these m onks told this m atter to the lord. H e sa id : “ Is it true, as is said, that you, Upananda, before being invited, approaching householders, pu t forw ard a consideration w ith regard to a robe ?” “ I t is true, lord ,” he said. “ Are they relations o f yours, U pananda, or n ot relations ?” “ T h ey are n ot relations, lord ,” he said. “ Foolish m an, one w ho is n o t a relation does n ot know w hat is suitable or w hat is unsuitable, or what is right or w hat is w rong for those who are n ot relations.1 Thus you , foolish m an, before being invited, approach­ ing householders w ho are n o t relations, will pu t forw ard a consideration with regard to a robe. It is not, foolish man, for pleasing those w ho are n ot (yet) pleased . . . . A nd thus, m onks, this rule o f training should be set forth : In case various robe-funds com e to be laid b y for a m onk b y tw o m en householders or b y (tw o) w om en householders w ho are n o t relations (o f his), thinking,: ‘ W e will present the m onk so and so with robes, having got various robes in exchange for the various robefunds.’ Then if that m onk, out o f desire for som ething fine, approaching before being invited, should pu t forw ard a consideration w ith regard to a robe, saying: ‘ Indeed it w ould be well; do let the venerable ones, having g ot a robe like this or like that in exchange for the various robe-funds, present it to me, the tw o together w ith on e,’ 2 there is an offence o f expiation involving forfeiture.” ||1 1|[218] 1 Cf. above, pp. 39, 44, 59. 2 ubho’va santa ekend ti. V A . says nothing, but see Old Corny. below. It means that the two men should combine and put their funds together so that there should be two funds which could then be exchanged for one (good) cloth or robe, and the two men present the monk with one robe.

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[III. 219

F or a monk1 m eans: . . . (See Nissag. V III. 2, 2) . . . being desirous o f presenting to a m onk. B y twoz m eans: b y tw o .2 M en who are not relations m eans: . . . back through seven generations.3 M en householders m ean: they who live in a house. Women householders m ean: they who live in a house. Robe-funds m ea n : gold or gold coins or pearls or jewels or corals or ploughshares or cloths or threads or cotton s.4 F or these various robe-funds m eans: for these (things) that are present. H aving got in exchange m eans: having bartered. W e will present m eans: we will give. Then xf that monk m eans: that m onk for whom the robe-funds have com e to be laid by. B efore being invited m ean s: . . . ‘ . '. . w hat kind o f robe shall-we get in exchange for y ou V Approaching . . . should put forw ard a consideration with regard to a robe m eans: ‘ L et it be long . . .’ F or these various robe-funds m eans: for these (things) that are present. L ike this . . . present (it) m eans: give (it). The two together with one m eans: tw o people for one (robe).5 Out o f desire f o r something fin e m ean s: wanting what is good , w anting w hat is costly. if , according to w hat he says, they get in exchange one that is long or wide or rough or soft, thpre is an offence o f w rong-doing in the action . . . (See Nissag. V III. 2, 1-3; instead o f a householder who is n ot a 1 Cf. this portion of the Old Corny. with that on previous Nissag. 2 ubhinnam, (more properly ‘ both ’ ) . . . dvinnam. 3 Cf. above, pp. 39, 44, 54. 4 Cf. above, p. 55, where these items are given in the singular, since only one robe-fund is being defined. 5 dve p i jand ekena, two people with one (fine robe instead of with two more ordinary ones).

I X . 2]

F O R F E IT U R E

6l

relation, . . . a householder read householders who are n ot relations . . . householders) . . . i f he gets som e­ thing o f small value in exchange while they desire to get som ething costly in exchan ge; if he is m ad, i f he is the first w rong-doer. ||2 j|

F O R F E IT U R E (N IS S A G G IY A ) X . . . at SavatthI in the Jeta G rove in A nathapindika’ s m onastery. N ow at th at tim e a chief m inister,1 the supporter o f the venerable U pananda, the son o f the Sakyans, sent a robe-fu nd2 b y a messenger to the venerable Upananda, the son o f the Sakyans, saying: “ H avin g g o t a robe in exchange for this robe-fund, present m aster U pananda w ith a robe.” Then that messenger approached the venerable U pananda, the son o f the Sakyans, and having ap­ proached, he said to the venerable Upananda, the son o f the Sakyans: “ H onoured sir, this robe-fund was brought for the venerable on e; let the venerable one accept this robe-fu n d .” [219] W hen he had spoken thus, the venerable Upananda, the son o f the Sakyans, said to that messenger: “ Sir, we do n o t accept a rob e-fu n d ; b u t we accept a robe if it is at the right tim e and if it is allow able.” 3 W hen he had spoken thus, that messenger said to the venerable U pananda, the son o f the Sakyans: “ B ut is there som eone w ho is the venerable on e’s attendant4 ?” A t that tim e a certain lay-follow er w ent to the m onastery on some business or other. Then the vener­ able Upananda, the son o f the Sakyans, said to that m essenger: “ Sir, this lay-follow er is the m onks’ a t­ tendant.” Then that messenger, inform ing5 that lay-follow er, 1 mahdmatta is at B .D . i. 74 included in definition of “ kings.” 2 See Nissag. V II I . and I X . 3 Jcappiya— i.e., something that is made allowable for the monks to take because it has been given, and so made legally acceptable. See Vin. i. 206. 4 veyyavaccakara, usually a lay-attendant in little better position than a servant. V A . 672 explains by kiccakaro kappiyakarako, one who makes something legally allowable (to the monks by offering it to them). 5 sarinapetvd —jdnapetvd, V A . 672. 62

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approached the venerable Upananda, the son o f the Sakyans, and having approached, he said to the vener­ able Upananda, the son o f the Sakyans: “ H onou red sir, the person w hom the venerable one has pointed out as an attendant has been instructed1 b y m e; let the venerable one approach (him) at the right tim e (and) he will present y o u with a robe.” Then the ch ief m inister sent a messenger to the venerable U pananda, the son o f the Sakyans, to say: “ L et the m aster m ake use o f this rob e; we want this robe m ade use o f b y the m aster.” Then the venerable Upananda, the son o f the Sakyans, did n ot say anything to th at lay-follow er. A second tim e the ch ief m inister sent a messenger to the venerable U pananda, the son o f the Sakyans, to sa y: “ L et the m aster m ake use o f . . . b y the m aster.” A second tim e the venerable U pananda, the son o f the Sakyans, did n ot say anything to that lay-follow er. A third tim e the ch ief minister sent a messenger to the venerable Upananda, the son o f the Sakyans, to say: “ L et the master m ake use o f . . . b y the m aster.” ||1 || N ow at that tim e there cam e to be a m eeting-day for the tow nspeople,2 and an agreem ent was m ade b y the tow nspeople th a t: W h oever com es the last pays fifty .3 1 sanflatto— dnatto, V A . 672. 2 negamassa samayo hoti. Negama also occurs at Vin. i. 268. The word comes from nigama, which is from nadx-gdma. Originally things were sent by water rather than by land, so that villages on rivers (nadx-gama) would become the centres of trade. In India all important cities are on a river. Thus nadx-gdma is an important place, a town even, which m ay or m ay not be the seat of a king (rajadhdni). I f a gama, village, becomes very big, it is called nagara, town. I f not so big, then it is a pura. This is usually a fortified town. Villages and towns run in this order: gama, village; nigama, a river-side and hence important village or little town; pura, a fortified town, in which kings may live; nagara, a town (this may contain a fortified portion, but m ay spread outside it); rajadhdni, seat of a king. 3 panfidsam, bandho. Bu. is doubtful of the reading; there is also the v.l. baddho, which is synonymous with jito or jxno below. VA. 672 says “ the fine (or punishment, danda) is fifty kahdpanas.”

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Then the venerable U pananda, the son o f the Sakyans, approached th at lay-follow er, and having approached, he said to that lay-follow er: “ Sir, I w ant the ro b e .” “ H onoured sir, w ait this d a y 1 (only). T od a y there com es to be a m eeting-day for the townspeople, and an agreem ent was m ade b y the^ tow nspeople t h a t : W hoever com es last pays fifty .” “ Sir, give me the robe this very d a y ,” 2 he said, and he too k hold o f his w aist-band.3 Then that la y -fol­ lower, being pressed b y the venerable Upananda, the son o f the Sakyans, having g ot a robe in exchange for the venerable U pananda, the son o f the Sakyans, w ent the last. People said to this lay-follow er: “ W h y do you , master, com e the last ? Y o u have lost fifty .” 4 Then th at lay-follow er told this m atter to those people. The people . . . spread it about, saying: “ These recluses, sons o f the Sakyans, have great desires, they are n ot con ten ted ; [220] am ongst them it is n ot easy to render a service. H ow can they, being told b y a lay-follow er: 4 H onoured sir, wait this day (o n ly )/ n o t w ait ?” M onks heard these people w ho . . . spread it about. Those w ho were m odest m onks . . . spread it about, saying: “ H ow can the venerable Upananda, the son o f the Sakyans, being told b y a layfollow er: ‘ H onou red sir, w ait this day (on ly),’ n ot wait ?” Then these m onks told this m atter to the lord. H e sa id : “ Is it true, as is said, that you, Upananda, being 1 ajjunho. V A . 672 explains by ajja ekam divasam. It is there­ fore more likely to mean “ (only) this day (the rest of the present day-and-night) ” as given in the C .P .D ., than “ this moonlight night ” o f the P .E .D . 2 ajj* eva. 3 ovattikaya pardmasi. Ovattika can also mean a bracelet and a patch. See Vin. Texts ii. 153, n. 3 ; Morris, J .P .T .S ., 1887, p. 156. Pardmasi, transld. at B .D . i. 203 as “ rubs up against ” is here explained by V A . 672 as ganhi, took hold. 4 paHndsam jin o ’si. Oldenberg, Vin. Texts iii. 277 says, “ Prob­ ably we ought to read jin o *si.” V A . 672 has the reading jito ’si. Jiyati, one o f whose meanings is “ to lose,” is in Pali both the passive of \ /j i and the prs. middle o f \ /jy d (ji), therefore it can have^’tto or jina as past participles.

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told b y a lay-follow er: 4 H onoured sir, w ait this d a y (on ly),’ did n ot wait ?” 44 It is true, lord .” The enlightened one, the lord, rebuked him, saying: 44 H o w can you, foolish man, being told b y a layfollow er: 4 H onoured sir, wait this day (on ly),’ not wait ? F oolish man, it is n o t for pleasing those w ho are n ot (yet) pleased . . . A nd thus, m onks, this rule o f training should be set fo r t h : j| 2 || In case a king or one in the service o f a king1 or a brahm in or a householder should send a robe-fund for a m onk b y a messenger, saying: 4 H avin g g ot a robe in exchange for this robe-fund, present the m onk so and so with a robe ’ ; then if this messenger, a p ­ proaching that m onk, should say: 4 H onoured sir, this robe-fu nd was brough t for the venerable one; let the venerable one accept this rob e-fu n d ,’ then the messenger should be spoken to thus b y this m on k : 4 Sir, we do n ot accept a robe-fund, but we accept a robe if it is at the right tim e and if it is allow able.’ I f this messenger should say to the m on k : 4 B u t is there som eone w ho is the venerable on e’s attendant V , then, m onks,2 an attendant should be pointed out b y the m onk in need o f a robe— either one w ho is engaged in the m onastery3 or a lay-follow er— saying: 4 This is the m onks’ atten­ dan t.’ I f this messenger, instructing this attendant, approaching that m onk, should speak thus: 4 H onoured 1 rdjabhogga. P .E .D . seems to see in this the meaning of “ Of royal power, entitled to the throne, as a designation of class.” It says, under art. bhogga, and quoting this passage, that rdjabhogga “ takes the place of the usual Jchattiya.” I think, however, that the reference is back to the chief minister, who has already appeared in this episode. Cf. also below, Old Corny., p. 67. 2 Vin. Texts i. 23, n. 1, “ this word of address is most note­ worthy. . . . It must be meant as an address by the Buddha himself to the brethren.” Cf. also Pdc. 71, where bhikkhave again occurs in the sikkhdpada, rule. 3 drdmika, one who is employed in petty or menial works in a monastery, an attendant in a monastery. Nowadays such a man receives food there.

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sir, I have instructed the person w hom the venerable one pointed out as an attendant; let the venerable one approach at the right tim e, (and) he will present you with a robe *; then, m onks, if that m onk is in need o f a robe, approaching that attendant, he should state1 and rem ind him tw o or three times, saying: 4 Sir, I am in need o f a ro b e .’ I f while stating and rem inding tw o or three times, he succeeds in obtaining2 that robe, that is good. I f he does n o t succeed in obtaining it, he should stand silently3 for it four times, five times, six times at the utm ost. I f he succeeds in obtaining that robe, standing silently for it, four times, five times, six tim es at the utm ost, [221] that is good. I f he, exerting hijnself4 further than that, succeeds in obtaining that robe, there is an offence o f expiation involving forfeiture. I f he does n ot succeed in obtaining it, he should either go him self to where the robe-fu nd was brought from for him ,5 or a messenger should be sent* to say: ‘ That robe-fu nd w hich you, sirs, sent for a m onk, is n ot o f any use to that m on k.6 L et the gentlemen make use o f their ow n ,7 let your ow n things be n ot lost.’ 8 This is the proper course in this case.” ||3 jj 1 1| F o r a monk m eans: fo r the g ood o f a m onk, making a m onk his ob ject, being desirous o f presenting to a m onk. A king m eans: he who rules a kingdom . 1 codetabbo, here to request or state, but “ state ” is chosen for the translation, since monks were not allowed to make a request. 2 abhinipphadeti. 3 The silent mode o f asking came to be the only one allowed to the monks. But here they are permitted to express their wants in words before they begin their silent standing. * va.yamaina.7ia. _ 6 According to V A . 674 if a monk neither goes himself nor sends a messenger, he falls into an offence of wrong-doing for breaking a custom (vattabheda). 6 na tarn tassa bhikkhuno kinci attham anubhoti. 7 yunjoin? dyasmanto sakam, or “ let the gentlemen have the benefit of their own things.” 8 md vo sakam vinas(s)d ti.

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One in the king’s service m eans: w hoever is in the king’s p a y .1 A brahmin m eans: a brahm in b y birth. A householder m eans: excepting the king and he who is in the king’ s service and the brahm in, he w ho remains is called a householder.2 A robe-fund m ean s: gold or a gold coin or a pearl or a jew el.3 F or this robe-fund m eans: for w hat is present. H aving got in exchange m eans: having bartered. Present m eans: give. I f that messenger, approaching that monk, should say : eHonoured sir, this robe-fund was brought f o r the venerable one, let the venerable one accept this robe-fund / then this messenger should be spoken to thus by this monk : . . . ‘ . . . i s the m onks’ attendant/ H e should n ot say: ‘ G ive it to h im / or ‘ H e will deposit i t / or ‘ H e will barter i t / or ‘ H e will get it in e x ch a n g e/ I f this messenger, instructing this attendant, approaching that monk, should speak thus : i Honoured sir, I have instructed the person whom the venerable one pointed out as an attendant ; let the venerable one approach at the right time (and) he unll present you ivith a robe then, monks, i f that monk is in need o f a robe, approaching that attendant, he should state and remind him two or three times, saying : i Sir, I am in need o f a r o b e 9 H e should n ot say: ‘ Give m e a r o b e / 4 Fetch m e a r o b e / * Barter a robe for m e / e Get a robe in exchange for m e.’ A second tim e he should say . . . A third tim e he should say . . . . . . . I f . . . he succeeds in obtaining (that robe), that is good. I f he does not succeed in obtaining it, going there, he should stand silently f o r it ; he should n ot sit dow n on a seat, he should n ot accept food , he should not 1 ranno bhattavetanahdro, living on a salary and food from a

king.

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.

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2 Cf. earlier definitions of a “ householder ” as “ he who lives in a house,” above, pp. 47, 55, 60. 3 Cf. earlier and longer definitions of “ robe-fund ” at pp. 55, 60.

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teach dham m a1; being asked, 4 W h y did you com e V he should say: 4 Y o u know it, sir.’ I f he either sits dow n on a seat [222] or accepts fo o d or teaches dham m a, he loses an op p ortu n ity.2 A second tim e he m ay stand. A third tim e he m ay stand. H avin g stated four times, he m ay stand four times. H avin g stated five times, he m ay stand tw ice. H avin g stated six times, he m ay n ot stand.3 ||1 || I f he, exerting him self further than that, succeeds in obtaining that robe, there is an offence o f w rong-doing in the action. I t is to be forfeited on acquisition; it should be forfeited to the Order, or to a group, or to an 1 na dhammo bhdsitabbo. VA. 673 says that if asked to recite a piece of the text (or a blessing, at the beginning of a ceremony) or a grace (at the end of a meal), he should not say anything. 2 thdnam, bhanjati— i.e., to go and stand. VA. 673 thdnam— dgatakdranam— i.e., the reason or occasion for which he came (namely, to acquire a robe). 3 The method of reckoning the stating and standing is compli­ cated. In the first place it is curious that here the monk seems able to state up to six times, while above, p. 66, it was said that he may state up to two or three times. According to VA. 674 there are three statings and three standings, and an increase in the one means a decrease in the other so far as asking for it four times goes. Here it means (so V A .) that if there is a decrease of one stating there is an increase of two standings. Therefore a double standing is shown to be the sign (lakkhana) o f one stating. So, by this reckoning, stating up to three times, there m ay be standing up to six times. Stating twice, there may be standing up to eight times. (This must be because there might have been one more stating, three statings allowing six standings, but because there are here only two statings, two more standings may be added, making eight.) Stating once, there may be standing up to ten times. (Here there might have been two more statings= eight standings. This, with the one more stating that was legal and its two standings, makes altogether ten standings.) Inasmuch as stating up to six times there should be no standing, so standing up to twelve times there should be no stating. Therefore if he states but does not stand, six statings are required. I f he stands but does not state, twelve standings are required. I f he stands and asks, for each stating two standings should be omitted. This is B u .’s contribution to the subject. It seems that if a monk stands and speaks, saying that he wants a robe, he must lose two “ standings ” — i.e., two opportunities to stand for a robe.

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individual. A n d thus, m onks, should it be forfeited: ‘ H onoured sirs, this robe obtained b y me, b y stating m ore than three times, b y standing m ore than six times, is to be forfeited. I forfeit it to the O rd e r/ . . . ‘ . the Order should give back . . . let the venerable ones give back . . . I will give back this robe to the m onk so and s o / I f he does not succeed in obtaining it, he should either go him self to where the robe-fund was brought from fo r him , or a messenger should be sent to say : * That robefu n d which you , sirs, sent f o r a monk, is not o f any use to that monk. Let the gentlemen make use o f their own, let your own things be not lost. 9 This is the proper course1 in this case m eans: this is the appropriate course1 in this case. j| 2 || I f he succeeds in obtaining it b y stating m ore than three times, b y standing m ore than six times, thinking that th ey are more, there is an offence o f expiation involving forfeiture. I f he succeeds in obtaining it b y stating m ore than three times, b y standing m ore than six times, but is in d ou b t (as to the num ber o f tim es), there is an offence o f expiation involving forfeiture. I f he succeeds in obtaining it b y stating m ore than three times, b y standing m ore than six times, thinking them to be less, there is an offence o f expiation involving fo r­ feiture. If, stating less than three times, standing less than six times, he thinks them to be more, there is an offence o f w rong-doing. I f stating less than three times, standing less than six times, he is in d ou bt (as to the num ber), there is an offence o f w rong-doing. If, stating less than three times, standing less than six times, he thinks them to be less, there is no offence. ||3 || There is no offence in stating three times, in standing six tim es; in stating less than three times, in standing 1 “ proper course ** is sdmtciy etiquette, courtesy; “ appropriate course ” is anudhammatd, custom ; used with regard to the monks. Dhamma here means good social manners and customs. Anudham­ matd is a synonym for sdmtci.

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less than six tim es; if him self n ot stating, he gives; if stating, the owners g iv e ; if he is m ad, if he is the first w rong-doer. ||4 ||2 || The First D iv is io n : that on K athina-cloth 1 This is its k ey 2: Ten (nights), one night, and a m onth, and washing, acceptance, Three abou t those w ho are n ot relations, o f two, and b y means o f a messenger. [223] 1 kathinavagga. Cf. the Kathinakkhandhaka, Vin. i. 253-265. 2 udddna, something like a mnemonic verse, an abbreviation, in which only a leading word of each rule is given, and simply to help the memory of the monk who is reciting the rules. All the teaching was oral.

FO R FE ITU R E (NISSAGGIYA) X I . . . at A lavl in the ch ief shrine at A lav l.1 A t that tim e the group o f six m onks, approaching silk-makers,2 said: “ Sirs, hatch3 m any silk-worm s, and give them to us, for we w ant to m ake a rug4 m ixed w ith silk.” These look ed dow n upon, criticised, spread it about, saying: 44 H ow can these recluses, sons o f the Sakyans, approaching us, speak thus: * Sirs, hatch . . . m ixed w ith silk ’ ? It is a loss for us, it is ill-gotten for us that we, for the sake o f livelihood, for the sake o f wife and children, are bringing (these) m any small creatures into destruction.” M onks heard these m en w ho . . . spread it about. Those who were m odest m onks . . . spread it about, sa y in g : 44 H ow can the group o f six m onks, approaching silk-makers, s a y : 4Sirs, hatch . . . a rug m ixed w ith silk Then these m onks told this m atter to the lord. H e said: 44 Is it true, as is said, th at you , m onks, approaching silk-makers, spoke th u s : 4Sirs, hatch . . . a rug m ixed w ith silk ’ ?” 44 I t is true, lord ,” th ey said. The enlightened one, the lord, rebuked them , saying: 44 H ow can you, foolish men, approaching silkmakers, speak th u s : 4 Sirs, hatch . . . a •rug m ixed with silk ’ ? It is not, foolish m en, for pleasing those 1 Cf. B.D_. i. 247. 2 kosiyakaraka, those preparing the raw silk, raising silk-worms (kosakdraka), rather than silk-weavers. 3 pacatha, lit. boil or cook. 4 santhata, something that is spread: a rug, mat or a sheet. See Intr., p. xxii.

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who are n ot (yet) pleased . . . A nd thus, monks, this rule o f training should be set forth : W hatever m onks should cause a rug to be made m ixed with silk, there is an offence o f expiation involving forfeiture.’ ’ ||1 ]| Whatever m eans: he w ho . . . M onk m eans: . . . is m onk to be understood in this case. A rug m eans: it is m ade “ having spread,” n ot w oven .1 Should cause to be made m eans: if he makes it or causes it to be m ade m ixing it with one silken filam ent,2 there is an offence o f w rong-doing in the action. It is to be forfeited on acquisition. I t should be forfeited to the Order, or to a group, or to an individual. A nd thus, m onks, should it be forfeited: . . . 4 H onoured sirs, this rug, which I had m ade m ixed with silk, is to be forfeited. I forfeit it to the O rder.’ . . . ‘ . . . the Order should give back . . . let the venerable ones give back . . . I will give back this rug to the vener­ able one.’ ||1 |{ [224] I f what was incom pletely executed b y himself, he has finished b y himself, there is an offence o f expiation in volving forfeiture. I f he makes others finish what was incom pletely executed b y himself, there is an offence o f expiation in volving forfeiture. I f what was incom pletely executed b y others, he has finished b y himself, there is an offence o f expiation involving tforfeiture. I f he makes others finish what was in com ­ pletely executed b y others, there is an offence o f expia­ tion involving forfeiture. I f he makes it or causes it to be m ade for another, there is an offence o f w rong­ doing. If, acquiring w hat was m ade for another, he 1 I.e., having spread out the material, or by the spreading method; see Intr., p. xxii. 2 amsu is really the technical name of those small particles of which a thread is composed, not the thread itself.

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makes use o f it, there is an offence o f w rong­ doin g.1 There is no offence if he m akes a ca n op y 2 or a ground-covering3 or a screen-wall4 or a m attress5 or a squatting m at6; if he is m ad, if he is the first w rong­ doer. ||2 [j 2 || 1 = b e lo w , Vin. iii. 227, 229, 233, and Vin. iv. 167, 171. 2 Nowadays a canopy would be used for putting over shrines. 3 QA Pabove. 4 Such as a wall made up of cloth- W ord occurs at Vin. iii. 189, iv. 269, Jd. ii. 88. 6 bhisi ; see above, p. 47. 6 bimbohana, such as monks in Ceylon use nowadays in the hall where the uposatha is held and the upasampadd conferred. They are usually padded. These items recur below at pp. 78, 82.. 89, and Vin. iv. 171, 279.

F O R FE IT U R E (NISSAGGIYA) X I I . . . at Vesali in the Great G rove in the H all o f the Peaked R o o f. A t that tim e the group o f six m onks had a rug1 m ade o f pure black sheep’ s2 w ool. People, engaged in touring the dwelling-place, seeing them . . . spread it about, saying: “ H ow can these recluses, sons o f the Sakyans, have a rug m ade o f pure black sheep’s w ool, like householders w ho en joy pleasures o f the senses ?” M onks heard these people who . . . spread it about. Those w ho were m odest m onks . . . spread it about, saying: 44 H ow can the group o f six m onks have a rug made o f pure black sheep’ s w ool V 9 Then these m onks told this m atter to the lord. H e said: “ Is it true, as is said, that you, monks, had a rug m ade o f pure black sheep’ s w ool ?” “ I t is true, lord ,” th ey said. The enlightened one, the lord, rebuked them , saying: “ H ow can you, foolish men, have a rug m ade o f pure black sheep’ s w ool ? I t is not, foolish men, for pleasing those w ho are n ot (yet) pleased . . . A nd thus, m onks, this rule o f training should be set forth : W hatever m onk should cause a rug to be m ade o f pure black sheep’s w ool, there is an offence o f expiation in volving forfeiture.” |] 1 1| 1 santhata, see above, p. 71, n. 4. 2 elaka, a ram, a wild goat, according to P .E .D and Childers. Edaka (Skrt.) is a kind of sheep, a ram, a wild goat, according to Monier-Williams. A ja is certainly a goat. The compound aj-elaka sometimes occurs, as at D . i. 5, seeming to mean the goats and the sheep. In India, the goat and the sheep closely resemble one another: the tails of the former stick up, those of the latter hang down; but the colour and texture of their hair, or wool (loma), are similar. 74

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Whatever means: . . . is monk to be understood in this case. Black means: there are two (kinds of) black: black by nature or dyed black. A rug means: it is made e< having spread,” not woven. [225] Should cause to be made means: if he makes it or causes it to be made, there is an offence of wrong-doing in the action. It is to be forfeited . . . to an individual. And thus, monks, should it be forfeited: . . . ‘ . . . this rug which I, honoured sirs, had made of pure black sheep’s wool . . / . . . if he is the first wrong-doer.1

II 2 [I

1 Cf. Nissag. X I .

FO R F E IT U R E (NISSAGGIYA) X I I I . ■. . a t Savatthl in the Jeta G rove in Anathapindika’ s m onastery. A t that tim e the group o f six m onks said: “ It is forbidden b y the lord to have a rug m ade o f pure black sheep’ s w o o l.” 1 A n d these, taking on ly a little white for the seam ,2 all the same3 had a rug m ade o f pure black sheep’ s w ool. Those w ho were m odest monks . . . spread it about, saying: “ H ow can this group o f six m onks, taking only a little white fo r the seam, all the same have a rug m ade o f pure black sheep’ s w ool ?” Then these m onks told this m atter to the lord. H e said: “ Is it true, as is said, that you, m onks, taking only a little white for the seam, all the same had a rug m ade o f pure black sheep’ s w ool ?” . i. 85. C f also M . i. 438. a mulha, or erring, infatuated, blind. 3 patikarosi. Above, p. 8 , the word translated “ confess ” was deseti. 4 Vuddhi Kesa ariyassa vinaye. 5 ca omitted at D. i. 85.

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receive me as a lay-follow er from this day forth, so long as life lasts, as one gone for refuge.” 1 Then the venerable Anuruddha, having gone to SavatthI, told this m atter to the monks. Those who were m odest monks, looked dow n upon, criticised, spread it about, saying: “ H ow can the venerable Anuruddha lie dow n in a sleeping-place with a wom an ?” Then these monks told this matter to the lord . . . “ Is it true, as is said, that you, Anuruddha, la y down in a sleeping-place with a wom an ?” “ It is true, lord,” he said. The enlightened one, the lord, rebuked him, saying: “ H ow can you, Anuruddha, lie down in a sleepingplace with a wom an2 ? Anuruddha, it is n ot for pleasing those who are n ot (yet) pleased . . . A nd thus, monks, this rule o f training should be set forth : W hatever m onk should lie down in a sleeping-place with a woman, there is an offence o f expiation.” J|1 1| Whatever means: . . . is monk to be understood in this case. Woman means: a human wom an, n ot a female yakkha, not a female departed one, n ot a female animal, even a little girl born this very day, all the more an older one.3 With means: together.4 Sleeping -place means: if it is fully covered, if it is fully closed round, if it is partially covered, if it is partially closed rou nd.6 [19] Should lie doum in a sleeping-place m ean s: if at sunset a m onk lies down when a woman is lying down, there is an offence o f expiation. I f a woman lies dow n when 1 A stock formula— e.g., D . i. 85 ; A . i. 56. 2 This ssems unfair, as Anuruddha is shown not to have lain down with the woman. He was a cousin to Gotama, and one of his most eminent disciples. A t A . i. 23 he is called chief of those of deva-like sight, a gift he highly prized; see M . i. 213. 3 Of. B .D . i. 202, 332. 4 saha ti ekato. 6 Cf. above, p. 196. ii. 9

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a m onk is lying down, there is an offence o f expiation. Or if both lie dow n there is an offence o f expiation. I f getting up, they lie dow n again, there is an offence o f expiation.1 ||1 |[ I f he thinks that it is a wom an2 when it is a woman (and) lies dow n in a sleeping-place with (her), there is an offence o f expiation. I f he is in doubt as to whether it. is a wom an (and) lies down in a sleepingplace with (her), there is an offence o f expiation. I f he thinks that it is not a wom an when it is a woman (and) lies dow n in a sleeping-place with (her), there is an offence o f expiation. I f it is half covered, half closed round, there is an offence o f wrong-doing. I f he lies dow n in a sleeping-place with a female yakkha or with a female departed one or with a eunuch or with a female animal, there is an offence o f wrong­ doing.3 I f he thinks that it is a wom an when it is n ot a woman, there is an offence o f wrong-doing. I f he is in dou bt as to whether it is not a woman, there is an offence o f wrong-doing. I f he thinks that it is not a woman when it is not a woman, there is no offence.

II 2 I! There is no offence if it is fully covered (but) not fully closed round, if it is fully closed round (but) not fully covered, if it is partially uncovered, partially n ot closed round, if the m onk sits dow n while the wom an is lying down, if the woman sits dow n while the m onk is lying down, or if both sit d o w n ; if he is mad, if he is the first wrong-doer.4 ||3 ||2 || The Sixth 1 Cf. above, p. 196; Vin. iv. 138. 3 Cf. below, pp. 207, 358.

2 Cf. below, pp. 206, 358. 4 Cf. above, p. 197.

E XP IA TIO N (PACITTIYA) Y II . . . at SavatthI in the Jeta Grove in Anathapindika’ s monastery. N ow at that tim e the venerable Udayin frequented families, and he approached m any families. Then the venerable U dayin, dressing in the morning', taking his bow l and robe, went up to a certain fam ily. N ow at that time the house-wife1 was sitting at the entrance-door,2 and the daughter-in-law o f the house3 was sitting at the door o f the living-room .4 Then the venerable U dayin went up to the house-wife, and having gone up he gave dhamma privately5 to the house-wife. Then the daughter-in-law o f the house thought thus: “ W hat now, is this recluse the m other-in-law’s lover, or is he speaking offensively ?” 'T h en the venerable Udayin, having given dhamma privately to the house-wife, approached the daughterin-law o f the house, and having approached he gave dhamma privately to the daughter-in-law o f the house. Then the house-wife thought: “ W hat now, is this recluse the lover o f the daughterin-law o f the house, [2 0 ] or is he speaking offensively ?” Then the venerable Udayin, having given dhamma privately to the daughter-in-law o f the house, departed. Then the house-wife said to the daughter-in-law o f the h ou se: “ W ell now, what did this recluse say to y ou ?” “ Lady, he taught dhamma to m e6; but what did he say to the lady ?” “ H e also taught dhamma to m e,” 6 she said. 1 gharani=gharasaminT, V A . 7 5 0 = P v A . 174. Cf. kulagharanl at S. i. 201; gharani at Vin. i. 271, Pv. iii. i. 9. , 2 nivesanadvcire ti nivesanassa mahadvare, V A . 750. 3 gharasunhd. * avasathadvare ti ovarakadvdre, V A . 750. 5 it'pakarinake, lit. into the ear. a me the first time, mayham the second. 203

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These (women) looked dow n upon, criticised, spread it about, saying: 44 H ow can master U dayin teach dhamma privately ? Should not dhamma be given clearly1 and openly ?” Monks heard these women who looked down upon, criticised, spread it about. Those who were m odest m onks looked dow n upon, criticised, spread it about, saying: “ H ow can the venerable Udayin teach dhamma to wom en ?” 2 Then these monks told this matter to the lord . . . “ Is it true, as is said, that you, Udayin, taught dhamma to wom en ?” “ It is true, lord.” The enlightened one, the lord, rebuked him, saying: “ H ow can you, foolish man, teach dhamma to wom en ? It is not, foolish man, for pleasing those who are not (yet) pleased . . . A nd thus, monks, this rule o f training should be set forth : W hatever m onk should teach dhamma to women, there is an offence o f expiation.” A nd thus this rule o f training for monks came to be laid dow n b y the lord. ||1 1| N ow at that time female lay-followers, seeing monks, spoke thus: “ Please, masters, teach dham m a.” Sisters, it is n ot allowable to teach dhamma to wom en.” “ Please, masters, teach dhamma in five or six sentences,3 it is possible to learn dhamma in a few (sentences).” 1 vissatthena, which P .E .D ., quoting Vin. ii. 99 (vissatthena), calls “ in confidence.” V A . 750 says, vissatthena ti suniggatena saddena. 2 Note how the emphasis is shifted from “ privately to “ to women ” ; probably such a shifting bears the mark of a later editorial hand, when women no longer occupied the comparatively high place that was theirs under early Buddhism. 3 vdcd, or word, saying, speech.

VII. 2 -3 ]

“ Sisters, it is not allowable to teach dhamma to w om en,” and being scrupulous, they did n ot teach. The female lay-followers looked dow n upon, criticised, spread it about, saying: “ H ow can these masters, being asked b y us, not teach dhamma ?” Monks heard these female lay-followerp who looked dow n upon, criticised, spread it about. Then these monks told this m atter to the lord. Then the lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “ Monks, I allow y ou to teach dhamma to women in five or six sentences. A nd thus, monks, this rule o f training should be set forth : W hatever m onk should teach dhamma to women in more than five or six sentences, there is an offence o f expiation.” [2 1 ] And thus this rule o f training for monks came to be laid down b y the lord. ||2 j| N ow at that time the group o f six monks thought: “ It is allowed b y the lord to teach dhamma to women in five or six sentences ” ; and these, making an unlearned m an1 sit dow n near by, taught dhamma to women in more than five or six sentences. Those who were m odest monks looked dow n upon, criticised, spread it about, saying: “ H ow can the group o f six monks, making an unlearned man sit dow n near by, teach dhamma to women in more than five or six sentences ?” Then these monks told this m atter to the lord . . . “ Is it true, as is said, that you, monks . . . to women V 1 “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ H ow can you, foolish men . . . to women ? It is not, foolish men, for pleasing those who are not (yet) 1 avinnum purisaviggaham.

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pleased . . . A nd thus, monks, this rule o f training should be set forth : W hatever m onk should teach dham ma to women in more than five or six sentences, except a learned m an1 (be present), there is offence o f expiation.” |j 3 [| Whatever means: . . . is m onk to be understood in this case. Woman means: a human woman, not a female yakkha, not a female departed one, n ot a female animal, one who is learned, com petent to know good speech and bad speech, what is lewd and what is not lew d.2 I n more than five or six sentences means: exceeding five or six sentences. Dhamma means: spoken b y the enlightened one, spoken b y disciples, spoken to holy men, spoken by devatds, connected with the goal, connected with dham m a.3 Should teach means: if he teaches b y line, for every line there is an offence o f expiation. I f he teaches by syllable, for every syllable there is an offence o f ex­ piation.4 Except a learned man (be present) m eans: setting aside a learned man. A learned man m eans: one w ho is com petent to know g ood ' speech and bad speech, what is lewd and what is not lewd. ||1 j| I f he thinks that it is a wom an5 when it is a woman (and) teaches dhamma in more than five or six sentences, except a learned man (be present), there is an offence o f expiation. I f he is in dou bt as to whether it is a woman (and) . . . except a learned man (be present), there is an offence o f expiation.. I f he thinks that it 1 vinnuna purisaviggahena. V A . 750 says, “ not a yakkha, not a departed one, not an animal.” 2 = B .D . i. 215, 337. 3 = a b o v e , p. 192. 4 Cf. above, p. 192, where there is the same explanation for vaceyya as here for deseyya. 6 Cf. above, p. 2 0 2 , below, p. 358.

V II. 4, 2-3]

EXPIATION

207

is not a woman when it is a woman . . . except a learned man (be present), there is an offence o f expiation. I f he teaches dhamma in more than five or six sentences to a female yakkha or to a female departed one or to a eunuch [2 2 ] or to an animal in wom an’s form , except a learned man (be present), there is an offence o f wrong­ doing. I f he thinks that it is a wom an when it is not a woman, there is an offence o f wrong-doing. I f he is in dou^>t as to whether it is not a woman, there is an offence o f wrong-doing. I f he thinks that it is n ot a woman when it is not a woman, there is no offence.

II 2 || There is no offence if a learned man (be present); if he teaches dhamma in five or six sentences; if he teaches dhamma in less than five or six sentences; if he teaches having risen, having sat down again; if the woman having risen sits dow n again, and he teaches at that (m om ent)1; if he is teaching a different w om a n ; if she asks a question; if (she) having asked a question, he speaks; if talking for the good o f another, a woman hears2; if he is mad, if he is the first wrong-doer. ||3 ||4 || The Seventh 1 tasmim deseti ; V A . 751, tasmim khane deseti. 2 Cf. pp. 272, 275. ' '

E XPIA TIO N (PACITTIYA) V III . . . at Vesall in the pavilion o f the Gabled Hall in the Great Grove. N ow at that tim e1 m any monks who were friends and com panions went for the rains to the banks o f the river Vaggumuda. A t that time V a jjl was short o f alm s-food, which was *difficult to obtain; it was suffering from a famine, and food-tickets were being issued. Nor was it easy to keep oneself going b y gleaning or b y favour. Then these monks said to one another: “ A t present V a jjl is short o f alm s-food . . . Nor is it easy to keep oneself going b y gleaning or b y favour. W hat now if we, b y some strategerri, all together, being on friendly terms and harmonious, should spend a com fortable rainy season and not go short o f almsfood ?” Some spoke thus: “ Look, your reverences, we could superintend the business o f householders, thus they will think to give to u s ; thus we, all together, being on friendly terms and harmonious, will spend a com fortable rainy season and not go short o f a lm s-fo o d /’ Some spoke thus: “ Enough, your reverences, o f super­ intending the business o f householders. Look, your reverences, we will execute householders’ commissions, thus they will think to give to us; thus we, all together, being on friendly terms and harmonious, will spend a com fortable rainy season and not go short o f alm s-food.” Some spoke thus: “ Enough, your reverences, o f super­ intending the business o f householders and o f executing householders’ commission^. Look, your reverences, we will speak praise to householders concerning this or that 1 C f. Defeat IV , where it is an offence involving defeat un­ foundedly to claim a condition of further-men (uttarimanussadhamma). See B .D . i. 151 ff. for notes. 208

VIII. 1, 1-2]

EXPIATION

209

condition o f further-men, saying: 4 Such a m onk is possessed o f the first [23] musing, such a m onk is possessed o f the second musing, such a m onk is possessed o f the third musing, such a m onk is possessed o f the fourth musing, such a m onk is a stream-attainer, such a m onk is a once-retum er, such a m onk is a non-returner, such a m onk is man perfected, such a m onk is a three­ fold wisdom man, such a m onk is a sixfold super­ knowledge m an.’ Thus these (householders) will think to give to us; thus we, all together, being on friendly terms and harmonious, will spend a com fortable rainy season and n ot go short o f alm s-food. It is better, your reverences, to speak praise to householders concerning this or that condition o f further-m en.” Then these m onks spoke praise to householders con ­ cerning this or that condition o f further-men, saying, “ Such a m onk is possessed o f the first musing . . . such a m onk is a sixfold super-knowledge m an.” Then these (men) thought: “ Surely we have gained, surely there is a profit for us that such monks have com e to us for the rains. Surely such monks as these monks, virtuous and o f good character, never came to us for the rains before.” A ccordingly these did n ot on their own account eat meals— they gave not to parents, they gave not to wife and children, they gave not to slave or servant, they gave n ot to friend or colleague, they gave not to blood-relations, as they gave to the monks. A ccordingly these did n ot on their ow n account take savoury solid foods or drinks— they gave not to parents, they gave not to wife and children, they gave not to slave or servant, they gave not to friend or colleague, they gave not to blood-relations, as they gave to the monks. Thus these monks becam e handsome, o f rounded features, their com plexions bright, their skins clear. ||1 |j N ow it was the custom for monks who had finished keeping the rains to go and see the lord. Then these monks who had finished keeping the rains, the three m onths having elapsed, packing away their bedding

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taking their bow ls and robes, went up to Vesali. In the course o f time they came up to Vesali, the Great Grove, the pavilion o f the Gabled Hall, and to the lord, and having approached the lord, they greeted him and sat dow n at a respectful distance. A t that time the m onks w ho had spent the rains in those regions had becom e lean, wretched, o f a bad colour, having becom e very yellow, their veins standing out all over their bodies; but the m onks from the banks o f the Vaggumuda had becom e handsome, o f rounded features, their com ­ plexions bright, their skins clear. N ow it was the custom for enlightened ones, for lords, to exchange friendly greetings with in-com ing monks. So the lord said to the monks from the banks o f the Vaggum uda: [24] “ I hope, monks, that things went well with you, I hope that you had enough to support life, I hope that, all together, being on friendly terms and harmonious, you spent a com fortable rainy season and did not go short o f alm s-food ?” “ Things did go well with us, lord, we had enough to support life, lord, and all together we, lord, being on friendly terms and harmonious, spent a com fortable rainy season and did not go short o f alm s-food.” Tathagatas knowing (sometimes) a sk ; knowing (som e­ times) do n ot ask; they ask, knowing the right time (to ask), and they ask, knowing the right time (when n ot to ask). Tathagatas ask about what belongs to the goal, not about what does n ot belong to the g o a l; the breaking o f the bridge o f the tathagatas is am ong w hat does n ot belong to the goal. Enlightened ones, lords, question monks concerning tw o matters, either: “ Shall we teach dhamma ?” or, “ Shall we make known a rule o f training for disciples ?” Then the lord spoke thus to the monks from the banks o f the Vaggum uda: “ In what way did you, monks, all together, being on friendly terms and harmonious, spend a com fortable rainy season and n ot go short o f alm s-food ?” Then these monks told this matter to the lord.

VIII. 1, 2— 2, 1]

EXPIATION

211

“ Indeed, monks, I wonder if that is a fact ?” “ It is a fa ct,1 lord,” they said. The enlightened one, the lord, rebuked them, sayin g: “ H ow can you, monks, for the sake o f your stomachs, speak praise to householders concerning this or that condition o f further-men ? It is not, monks, for pleasing those who are not (yet) pleased . . . A nd thus, monks, this rule o f training should be set forth : W hatever m onk should speak o f a condition o f furtherm en 'to one who is not ordained— if it is a fa ct,2 there is an offence o f expiation.” ||2 ||1 1| Whatever means: . . . is m onk to be understood in this case. Not ordained means: setting aside m onk and nun, the rest are called n ot ordained. Condition o f further-m en3 means: musing, freedom, concentration, attainment, knowledge and in sigh t, making the W a y to becom e, realisation o f the fruits, destruction o f the corruptions, delight in solitude for the mind devoid o f the hindrances. M using means: the first musing, the second musing, the third musing, the fourth musing. Freedom m eans: void freedom, signless freedom, freedom in which there is no hankering. Concentration means: void concentration, signless concentration, concentration in which there is no hankering. Attainment means: void attainment, signless attain­ ment, attainment in which there is no hankering. [25] Knoivledge and insight4 m eans: the three knowledges. M aking the W ay to become means: the four presences o f mindfulness, the four right efforts, the four bases o f psychic potencies, the five faculties, the five powers, 1 A t Vin. iii. 89 (B .D . i. 154), the answer is, “ It is not a fact,” or it is a falsehood (abhuta). 2 I f it is not a fact, then there is a Parajika offence (No. IV ). 3 From here to end of this Pac., cf. Vin. iii. 92-100 {B .D . i. 161-171). 4 A t Vin. iii. 93, simply nana, knowledge.

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[IV. 26

the seven parts o f enlightenment, the noble eightfold W ay. Realisation o f the fru its m eans: realisation o f the fruit o f stream-attainment, realisation o f the fruit o f oncereturning, realisation o f the fruit o f no-retum , realisation o f the fruit o f perfection. Destruction o f the corruptions means: the destruction o f passion, the destruction o f hatred, the destruction o f confusion. F or the mind devoid o f the hindrances m eans: the mind devoid o f the hindrance o f passion, the mind devoid o f the hindrance o f hatred, the mind devoid o f the hindrance o f confusion. Delight in solitude m eans: during the first musing there is delight in solitude, during the second musing . . . during the third musing . . . during the fourth musing there is delight in solitude. |j 1 || Should speak o f means: there is an offence o f ex­ piation for saying to one who is not ordained, “ I will attain the first musing.” Should speak o f m eans: there is an offence o f expiation for saying to one who is n ot ordained, “ I am attaining the first m using.” Should speak o f m eans: there is an offence o f expiation for saying to one who is not ordained, “ I attained the first musing.” . . . “ I am possessed o f the first musing . . . I am master o f the first musing . . . The first musing is realised b y m e.” Should speak o f m eans: there is an offence o f expiation for saying to one who is not ordained: “ I will attain the second . . . third . . . fourth musing. I am at­ taining the second . . . third . . . fourth musing. I attained the second . . . third . . . fourth musing. I am possessed o f the . . . fourth musing. I am master o f the . . . fourth musing. The . . . fourth musing is realised b y m e.” Should speak o f m eans: there is an offence o f expiation for saying to one who is n ot ordained: “ I will attain . . . I am attaining . . . I attained the void freedom,

V III. 2, 2]

EXPIATION

2 13

the signless freedom, the freedom in which there is no hankering, the void concentration, the signless concen­ tration, the concentration in which there is n o hankering, I am possessed o f . . . I am master o f the concentra­ tion in which there is no hankering, the concentra­ tion in which there is no hankering is realised b y m e.” Should speak o f m eans: there is an offence o f expiation for saying to one who is not ordained: “ I will attain . . . I am attaining . . . I attained the void attain­ ment, the signless attainment, the attainment in which there is no hankering, I am possessed o f . . . I am master o f the attainment in which there is no hankering, the attainment in which there is no hankering is realised b y m e.” Should speak o f m eans: there is an offence o f expiation for saying to one who is n ot ordained: “ I will attain the three knowledges . . . I am possessed o f the three knowledges . . .” Should speak o f m eans: there i§ an offence o f expiation for saying to one who is not ordained: [26] “ I will attain . . . I am possessed o f the four presences o f mindfulness, the four right efforts, the four bases o f psychic potencies . . .” Should speak o f m eans: there is an offence o f expiation fo r saying to one who is n ot ordained: “ I will attain the five faculties, the five powers . . . I am possessed o f . . . I am master o f the five powers, the five powers are realised b y m e.” Should speak o f m eans: there is an offence o f expiation for saying to one who is n ot ordained, “ I will attain the seven parts o f enlightenment . . . I am possessed o f the seven parts o f enlightenment . . .” Should speak o f m eans: there is an offence o f expiation for saying to one who is not ordained, “ I will attain the noble eightfold W a y . . . I am possessed o f the noble eightfold W ay . . .” Should speak o f m eans: there is an offence o f expiation for saying to one who is n ot ordained, “ I will attain the fruit o f stream-attainment, the fruit o f once-

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returning, the fruit o f no-retum , perfection . . . I am possessed o f perfection . . .” Should speak o f m eans: there is an offence o f expiation for saying to one who is n ot ordained, “ Passion is given up b y me, hatred is given up b y me, confusion is given up b y me . . . renounced . . . sacrificed . . . destroyed . . . forsaken . . . thrown aside . . . rejected.” Should speak o f means: there is an offence o f expiation for saying to one who is not ordained, xxxiv ff. See also E x ­ piation Pada 100 n. Palace 130, 390

J I ? !

423

Parajika offence, rule xxxii, x x x v # . See also Defeat Partake o f 131, 3 2 7 /., 3 3 3 /., 3 3 6 # , 345 Passion (raga) 356; (with hatred, confusion) 104, 122, 180 f f., 212, 2 1 4 # ; (kilesa) 171 ff ., 177, 187, 187 Patch (aggala) 409 Perfected man (arahan) 209, 391 Perfection 2 1 2 # ., 215 / . , 218 Phrase 191 (next), 193 Pleasures of the senses 74, 106 Potter 118, 120, 176, 180, 182 Powers (balani) 211, 213, 215 / . Precinct 16 / . , 21, 244 / . , 248 / . , 252, 366 / . Present (acehadeti) 53 / . , 55, 58 / . , 60, 6 2 /. , 66, 67, 145, 147, 318 Present (pahinaka) 324 / . Private place (raho) 3 0 0 /., 301, 357, 358, 360, 361 Probation 219; -er, female xlii, 35, 40 / . , 98, 266 n., 272, 275, 283 / . , 287, 299, 349, 411, 412 Procure (paripdceti) 296 # . , 298 Property 27, 49, 52, 57, 91, 125, 144, 150, 260, 325, 343, 373 Psychic potency 130, 211, 213, 2 1 5 /., 382 Quadrangular building (mala) 16, 19 Quarrel(s) 186, 219, 233, 253 Question, to shelve a 164 / . Rains xvii, 1, 26 » ., 109 n ., 137, 151, 1 5 3 /., 1 5 6 /., 208, 239, 247, 250, 268, 309, 366, 402 f f . ; cere­ mony at end of 153; cloth for the 134 f f . ; -residence gift 151, 154 Rats 48, 79, 131, 156 Reasoned talk (dhammikalhd) xlvii / . , 4, 14, 24, 39, 46, 80, 87, 114, 119, 127, 151, 156, 205, 230, 232, 239, 264 / . , 283, 289, 293, 297, 304, 307, 311, 318 / . , 323, 328, 342, 363, 375, 406 Reckoner 180, 182; -ing 176 Recluse(s) xii # . , 44, 50, 53, 58, 64, 71, 74, 79, 100, 106, 113, 1 1 8 # ., 131, 142, 147, 199, 223, 226, 288, 292, 303, 323, 341, 347 / . , 374, 377, 379; meal-time of xlii, 311, 312 Refectory 46 n., 219, 245 n., 316

424

IN D EX ES

Refuge 2 0 0 /. Refuse-scavenger 173, 178, 182 f f., 1 8 7 /. Relation(s) xxxi, xxxiii, 13, 27, 31 f f ., 31, 39 f f., 44 ff., 47, 48 / . , 50 ff ., 54, 55, 56 / . , 59, 60, 61, 80, 91, 9 5 # ., 96, 125, 144, 1 4 7 /., 148, 150, 282 ff., 283, 286 f ., 286, 297 / . , 325 / . , 332, 343, 373 Remove (kathina privileges) 5 / . , 6, 13, 15, 15* 23 to., 26, 154; (lodg­ ings, etc.) 238 / . , 241 / . , 243 f f .; (robe) 18 ff. Rendezvous 1 6 4 /., 239 to., 291, 294 Repairs xxviii, 223, 226, 261, 403 Repeater 298 Requisite(s) xxxii, 35, 41, 43, 46 n., I l l , 141, 161, 252 / . , 263, 265, 2 7 9 /., 284, 287, 368, 371, 4 1 4 /. Residence (avasa) xi, xvii / . , xxi, 1, 46, 268 Rest-house xxix, 198, 3 0 3 /. Retreat 83 Review xxxiii, 379 / . , 380 Rice xxii / . , 115, 149, 330, 338, 347, 349, 385 Right time xxvii, 24 ff., 26, 47 / . , 62 f . , 65 ff., 210, 277, 289 ff., 307 ff., 318 / . , 336 « ., 337, 362, 364 ff., 402 ff. Robber-chief 36 / . Robe(s) viii, xv, xvii, xviii ff., x x v iii/., xxx ff., 1 ff., 8 / . , 1 2 /., 17 ff., 22 to., 24 / . , 38 ff., 40, 43 f f ., 48, 50 ff ., 53 ff., 5 8 # ., I l l , 139 ff., 156 ff., 160, 218, 263, 279 / . , 282, 285 / . , 287, 318, 402 ff., 406 ff., 407, 409 to., 411, 412, 414 / . , 415 ; bamboo for 25, 152; consideration with regard to 53 ff., 55, 58 / . , 60, 147 / . , 1 4 9 ; exchange of viii, 39 f f . ; expectation of 6, 15, 24 f f .; extra 2 ff., 7 ; fifth xix, 33; five xix, 32 to.; forfeited 8 f f .; fourth xxiv, 86 to.; -fund 54 / . , 55, 59, 60, 61, 65 / . , 67, 69; giving xxx, 307 ff ., 311, 318, 364 / . , 366 ; in a dwelling-place 46 / . ; in ex­ change for 54, 55, 59, 60, 62, 64, 67, 136; inner x v ii i# ., 1 n., 30, 32 to., 38, 140 n., 158; inner and upper xviii ff ., 12 / . , 51, 86 to.; made up 6, 15; -making 142, 285, 308 ff., 312, 318, 364 / . , 366 ; -material xxvii, 4, 6, 7, 13, 15,

17 to., 2 5 /. , 1 3 4 # ., 1 4 2 /., 1 4 5 # ., 148, 1 6 0 /., 2 8 2 # ., 284, 308, 364; new 406 / . , 407 ; outer (cloak) xviii # . , xliv, 1 to., 13 to., 32 to., 109 / . , 140 to., 158, 239 to., rag27, 84 ff ., 91, 344; -season 152 ff., 154 ; six kinds 7 to., 40, 4 8 ; soiled xxiv, 31 ff., 32, 88 to.; special 151 ff., 153 ; three xviii, xxiv, 1 / . , 5 to., 13 # . (separation from), 15, 32 to., 46 to., 52, 86 to., 156 / . , 157 (separation from), 158 ; upper xviii ff ., 1 to., 7 ff ., 32 to., 37, 90, 103, 107, 122, 140 to., 158; yellow 266 Rogues 48 Roof 17 to.; to 257, 259; -ing 2 5 8 /. Room (gabbha) 1 8 /., 20, 251 Roots, propagated from 227, 227, 240 to. Rug ( santhata) viii, xxi ff., 13 to., 32 to., 71 / . , 72, 74, 75, 76 / . , 77, 79 f f., 8 6 /., 407 to., 409 n . ; agree­ ment as to 80 / . ; old 87, 88, 89 Rule(s) (dhamma) xl, 200, 233, 267, 269, 275, 278, 412 (six); im­ portant (garudharnma) 266 # . , 273, 275, 278; {sutta) 266; of restraint (viruaya) 323, 348; of training (sikkhdpada): before most “ rules, ” and also v # . , 3 to., 4, 1 3 /. , 19, 45, 80, 8 5 # ., 1 1 3 /., 195, 204 / . , 210, 231, 235, 239, 2 6 4 / ., 276, 288, 292, 296 / . , 304, 3 0 6 # ., 3 1 7 /., 323, 327, 341, 345, 348, 363 # . , 374 / . , 390, 398 / . , 402 # . , 406, 412 (ten) i Salt 339 to. | Samghadisesa offences, rules xvi, I xxxvii, xxxix. See also Formal Meeting f Satisfied (pavarita) 326 # . , 328, 1 332 ff. ; Scarcity 310 / . , 312, 328 to. ' Schism 233 j Scoff 171 # , 1 7 8 # Screen 358; -wall 73, 78, 82, 89, 358 I Scribe 180, 182 j Secluded seat 357 / . , 358 ’ Sects, other xvi, xxvi, xxx, xii # . , j xiv, 47 n., 119, 1 6 4 /., 303, 3 4 8 /., 367, 415 n. Seed(s) 229; propagated from 227, 229 , Seen 1 6 6 # ., 167, 269

IN D E X E S

Self 94 / . Sensed (muta) 1 6 6 # ., 167 Sentence 1 7 8 # ., 1 8 7 # , 2 0 4 # Serpent 382 # . Setthi, -piUta xlvii Settled ( nitthita) 4, 6, 13, 15, 15, 25 Sew xxxi, 285, # , 409 Shamfight xxxiii, 379, 380 Sheep’s wool viii, xiii, 74, 76 / . , 79, 9 0 /., 9 4 /. Sheet xxii / . , 34, 46 n., 244 Shelve the question 164, 230 / . Shop 50, 113 Shoulder-strap 144 Shrine 1, 162, 175 n. See also

Alavl

Sikkhapada v / . , xv, xxix

Silk xxii, 71 / . , 112; -makers -worms 71 Silver 100 n., 101 n., 102 ; mover xiv, xvii / . , 104. See Gold and silver Simile: man setting upright,

71; -re­ also etc.

200

Sit down 1, 3 0 0 /., 301, 354 / . , 356, 357 # . , 358, 360, 361 Slander xxxvi, 1 8 6 # ., 187 Sleeping-plaee 194 # . , 196, 201, 201, 243, 244, 245, 247 # . , 274, 367; -room 3 5 4 # ., 366 n. Smudge (bindu) 407 n., 409 n. Snake 382, 398 Soldiers xxxii/ . Solitude, delight in 211, 212, 214 Speak 190, 192, 211, 2 1 2 # , 2 2 0 /., 220 ; in jest, fun, haste 170 Spirits (surd) 385, 385 Spirituous liquor 383 / . Sport in the water 390 Spread xxii / . , 72, 75, 77, 88, 238, 240 # . , 243 # . Sprinkle xxxv, 261 / . , 408 n. Squatting'mat 73, 78, 82, 89 Stable 16, 19 Stand (for a robe) 66, 67, 6 8 /. Stems, propagated from 227, 228 Stolen (bowl) 116; (medicine) 133; (robe) 10, 23, 29, 46 / . , 48, 50, 52, 138, 155, 159 Stool xxiii, 228 n., 239, 240 Store 131; -ed 338 / . , 339; -room (keeper) 175, 179, 182 Strawmfit 242, 244 Stream-attainer 181, 209; -attain­ ment 177, 2 1 2 # ., 2 1 5 /. Strong drink 3 8 5 /.

425

Sugar 385; -ball 390; -cane 132, 228 Sugata xxxii

Sun, to dry in 12, 238, 242; -rise 7, 2 3 ; -set 196, 274, 275, 378 Suspected 269 Suspended 394 Syllable 177 n ., 191 / . , 206 Take away (paccuddharati) 22 / . , 159, 411 # , 412 Tathdgata(s) 101 n., 210, 384 Teach 203 # . , 206; -er 101 102, 107, 395; -ing 185 Tear away (a robe) 139, 140 Ten days 5, 6, 8 # . , 114, 116, 153 Theft 129 f . Thief, Thieves 6 n., 36, 45, 48, 92 n.> 156, 158, 2 8 9 /., 293, 323, 3 9 6 /., 406 Threshing-floor 16, 20 Throw out (nikkaddkati) 251 # . , 251 Tickling with the fingers xxxviii, 387 / . , 387 Tiger 240 » ., 242 n. Toothpiek 111, 149, 161 Town 63 n., 274, 352, 384, 401; little 63 n., 351 / . Townspeople 63 / . Trade 175; -er 179, 182 Transgression 200, 221 Travellers 198, 382 Tree 226 / . , 358; foot o f a 17, 21, 36, 239, 245, 249, 252, 305, 345 Trifles, disposer o f 2 3 6 /., 410 n. Troops in array xxxiii, 379 / . , 380 Trust, to take on 10, 23, 29, 41, 116, 133, 155, 159, 284 Unintentional (asaficicca) 225, 229, 262 Uposatha. See Observance day Vegetable growth xxvi, xxxv, 227, 227 Verandah xlix, 251 / . Very bad offenee (dutthidla apatti) 2 1 9 /., 220, 221 / . Vex 231 # ; -ing 232, 232 Village xviii, xx, 2, 16 # . , 21, 37 / . , 63 to., 1 2 7 /., 198, 290, 294, 3 2 0 /., 338, 351 / . , 363, 367, 375; -boundary 159; among villages 2 8 8 # , 290, 294, 328 n. Visit (payirupdsati) 362 # . Volitional force 130

426

IN D E X E S

W ait xxvii / . , 43, 64 / . , 250, 323, 362, 370 Wander-er, -ing student ix, xxviii, xlii # . , 109 / . , 191 to., 312, 348, 349, 406; female x li i /., 3 4 7 /., 349 Warm oneself xxix, 398 # . , 400 W ash (robe) 30 f f . ; (sheep’s wool) 9 4 /. Watch-tower, 16, 19 W ater 48, 63 to., 160 to., 261, 267, 342, 390 ff., 408; -strainer 26 to., 130, 144; containing life xxvi, xxxv, 261 / . ; for cleansing teeth xxx, 345 / . , 349; playing in 391, 391; sporting in 390 / . W a y 211, 211, 212 / . , 215 / . ; of roofing 259 Weapon 289 / . Weave xxii / . Weaver(s) 1 4 2 # ., 1 4 5 # ., 148, 176, 180, 182 White ants 6 to., 48, 243 White spirits 383 / . W ife 71, 99, 118, 120, 128, 145, 199, 209, 288, 292, 322, 323 to., 354 f . , 357, 360, 374, 377, 379 Wind and rain, time o f xxviii, 404 405 Window 130, 2 59; -holes 258, 258 Woe, state of 178, 1 8 1 # ., 188 W oman (ittti ) 91, 146 / . , 198 # . , 201, 206, 220, 3 5 4 # ., 357, 360; ( matugdma ) xlix, 201 / . , 201, 204 # . , 206, 352 / . , 357 / . , 357, 3 6 0 /., 360

Women’s quarters 129 / . W ood 101 to., 102, 107, 177 to., 242 to.; -apple 228 Work xxxvi, 171 # . , 175, 187, 187, 4 03 ; -man xxvi, 315 f f . ; high, low 175, 187; time o f 403 / . , 405 Worldly talk 263 Writing xxxvi, 177 Wrong course (agati) 104, 122 Wrong-doing, offence o f (dukkata) 10, 11, 23, 29, 32 # . , 41, 47 # . , 56 / . , 60, 66 to., 68 / . , 72 / . , 75, 77, 91 / . , 96 / . , 103 to., 105, 108, 111, 116 / . , 119, 121 # . , 137, 140 n., 141, 143 / . , 149 / . , 155, 159, 162, 1 8 1 # , 1 8 8 /., 192, 197, 202, 207, 2 1 6 # , 2 2 1 /., 229, 2 3 2 /., 237, 242, 245, 248 / . , 252, 256, 2 5 9 /.; 262, 267, 271, 275,278, 280, 284, 287, 291, 298 / . , 301, 305, 312 / . , 324 / . , 330 / . , 333 / . , 337, 339, 343, 346, 349, 352 / . , 356, 358, 366 / . , 376, 378, 380, 386, 388, 391, 394, 397, 400, 404 / . , 408, 413, 415 / . See also Duk­ kata Wrong speech, offence o f 181 / . , 1 8 4 /., 222 n. Wrong time 335 # . , 336, 401, 412 n. Yakkha 1 to., 242 to.; female 201 / . ,

2 0 6 /., 358, 360 Y a m 1 4 2 /., 143, 1 4 5 /. Yojana 9 0 # ., 290, 294, 312

I I .— N A M E S Abhidhamma 191 to., 394 to. Aciravatl 390 / . Ajanta 46 to. Ajatasattu 306 n. Alavl viii,xxvi, 7 1 ,1 9 4 /., 2 2 3 ,2 2 6 /., 261; shrine at 71, 194, 223, 226, 261 Ambatittha 382 ff. Ananda ix, xliii, 4, 12, 1 3 /., 25, 114, 152, 295, 3 1 8 /., 338, 347 Anangana Sutta 191 to. Anathapindika's monastery. See under Jeta Grove Aniyata 357 to., 360 to. Anumana Sutta 191 to., 398 to.

Anuruddha xliv/ . , xlviii, 1 9 8 # ., 295 Assaji xiv Avakannaka 174, 179, 182, 187 Ayararpgasutla 16 to. Babbu-jdtaka 321 re.

Badarika monastery 195 Bamboo Grove 36 / . , 99, 142, 235, 295, 306, 335, 362, 401 Banyan monastery 94, 118, 276, 368 Barua, B. M. xlii to., 109 to. Belatthaslsa 338 Bhaddali 336 n. Bhaddavatika 382 / . Bhagavadgita xxxii

IN D E X E S

B h a g g a c o u n try 3 9 8 B h a g v a t , D . x x n. B h a r a d v a ja (clan) 1 7 5 , 1 7 9 , 1 8 2 B h e sa k a la g ro ve 3 9 8 B h u m m a ja k a 2 3 5 / . B im b isa ra x x v i i i , x ii, 1 6 n., 1 2 6 ff., 3 10 , 401 B lin d M en ’s G ro v e 3 6 Brahmajdla Suttanta 1 9 1 n. Brahmasarnyutta 1 9 2 n. B u d d h a g h o sa x x i i , x x iv , x lix , Ii, 10 0 n., 4 1 5 n. B u d d h a ra k k h ita 1 7 9 , 1 8 2 B u rlin g a m e , E . W . 1 5 1 » . C a n d a k a ll 2 5 3 n. Cariydpitaka 1 9 1 n. C e tiy a (co u n try) 3 8 2 C eylo n Iii, 4 6 n., 7 3 « ., 1 7 3 n., 1 9 4 n., 2 2 8 n. C h an n a x x x v i i / . , 1 6 4 n,, 2 3 0 ff., 257, 393 C h ild ers, R . x x iii, 7 4 n., 90 n., 2 2 9 n. C olom bo Iii, 3 2 4 n. Cro co dile H ill 3 9 8 C u la p a n th a k a 2 7 3 / . CulavedaUa Sutta 1 9 1 n. Cunda 29 5 D a b b a x x x v i i , x l v i, 2 3 5 , 3 8 3 n. D e v a d a tt a 1 3 9 n., 2 9 6 , 3 0 6 Devaputtasamyutta 1 9 2 n. De.vatdsamyutta, 19 2 n. Dhammapada x x x i i , 1 9 1 n. . D h a m m a ra k k h ita 1 7 9 , 1 8 2 D h a n itth a k a 1 7 4 , 1 7 9 , 1 8 2 , 1 8 7 D ick so n , J . F . v n ., 5 n ., 2 5 4 2 5 5 » ., 3 1 7 n. D u tt, S . v ii n., xxv* n., x lv , 1 E llo r a 46 n. E in o t, L . 1 3 1 n. G eiger, W.* 3 n., 16 6 n ., 2 3 6 n. G h o sita ’s m o n a stery 2 3 0 , 2 5 7 , 3 9 3 G o g e rly , D . J . v n., 5 n., 2 5 5 n., 3 1 7 n. G o sala x lii n. G o ta m a v ii, ix ff ., x v i x x v i, x x x iii, x x x v i i i , x ii ff., x lv ii / ., 1 0 2 n ., I l l n ., 1 1 9 n., 2 2 7 n., 2 6 6 n ., 3 0 6 n., 3 1 1 , 3 3 8 n ., 3 4 8 , 3 6 8 n . ; (clan ) 1 7 5 , 1 7 9 G o ta m a k a shrine 1 G re a t G ro v e 7 4 , 2 0 8 , 2 1 0 , 3 1 5 , 3 4 4 , 347

427

H a n b u r y - T r a c y , J . 1 0 2 n. H a r d y , R . S . v n. H a r e , E . M . 9 4 n. H a t t h a k a x ii, x liv , x lv i, 1 6 4 / . H u b e r, E . x x i i 4 n., 5 » ., 8 7 n., 3 1 7 n., 3 5 5 n ., 3 8 7 n., 4 0 7 n. I n d ia x x v i i i , 4 3 n ., 6 3 n., 7 4 n., 1 7 7 n. Itivuttaka 1 9 1 n . Ja c o b i, H . x l i i n., 1 6 n. Jaina Sutras x lii n ., 1 6 n. Jataka x x x i ii, x x x v i i , 1 9 1 n. Ja v a k a n n a k a 17 4 , 17 9 , 18 2 , 18 7 J e t a G ro v e 1 2 , 2 4 , 3 0 , 4 2 , 50 , 5 3 , 5 8 . 6 2 . 7 6 , 7 9 , 8 3 , 90, 10 6 , 10 9 , 1 1 3 , 12 6 , 13 4 , 13 9 , 14 5 , 1 5 1 , 15 5 , 16 0 , 16 4 , 1 7 1 , 18 6 , 19 0 , 19 8 , 2 0 3 , 2 19 , 238 , 2 4 3, 247, 250 , 254 , 263, 2 7 3 , 2 7 9 , 2 8 2 , 2 8 5 , 2 8 8 , 2 9 2 , 30 0 , 30 3, 3 2 1, 326, 332 , 338 , 3 4 1, 3 5 1, 3 5 4 , 3 5 7 , 36 0 , 3 7 4 , 3 7 7 , 3 7 9 , 3 8 7 , 390 , 39 6 , 406, 4 1 1 , 4 1 4 J i n a 2 2 7 n ., 3 3 6 n. K accan a 295 K a c c a y a n a (clan ) 1 7 5 Ivan a 3 2 1 / . K a n a ’s m other 3 2 1 / . K a n d a k a 4 2 n. K a p ila v a t th u v iii, x x v i , 9 4 , 1 1 8 , 2 7 6 , 368 K a p p in a 2 9 5 K a s s a p a 1 4 3 n. K a ta m o r a k a tis s a k a 2 9 6 K a t t ik a 2 6 n., 1 5 3 , 1 5 6 / . K e ru , H . x x n., x lix K h a n d a d e v I, son o f 29 6 K ir a p a tik a x lv ii, 3 1 5 K o k a lik a 2 9 6 K o s a la 90, 19 8 , 3 0 4 , 3 3 2 , 3 7 4 . 3 9 0 K o sa m b I x x v i , 1 3 , 80, 1 9 5 , 2 3 0 , 2 5 7 , 38 3, 393 K o s iy a (clan) 1 7 5 , 1 7 9 , 1 S 2 Iv o ttliita 2 9 5 K u la v a d d h a k a 1 7 4 , 1 7 9 , 1 8 2 , 1 8 7 lv u sin ^ ra 18 « ., 3 1 5 n. L a lu d a y in 2 8 5 n. L a w , B . C. v , x x ii n., 1 5 n ., 2 9 4 n. L e v i, S . 3 n .

3 n .,

M acdonell, A . A . 10 0 n. M a h a n a m a x x v i , x l iv / . , 3 6 8 ff.

428

IN D EX ES

M ah ap ajap atT ix , x iii, x lv iii « ., 94 / . , 2 6 6 to., 2 7 7 Mahavedalla Sutta 1 9 1 to. M ah avxra 2 2 7 n. M ajjhim a 1 9 1 to. M ala la sek era , G . P . 3 6 « . M allik a x x v i i i , 3 9 0 Mdrasarnyutta 1 9 2 to. M e ttiy a 2 3 5 / . M o g ga lla n a 2 9 5 ; (clan) 1 7 5 , 1 7 9 , 1 8 2 M orris, R . 6 4 to. N a k u la -p ita , -m a ta x lv i N a n d i v is a la 1 7 2 / . N ig ro d h a 94 w. O ld C o m m e n ta ry v i / ., x i / . , x i v ff., x x i i , x x i v ff., x x i x f f., x x x iii , x x x v , x x x v i i , x lii, x lv iii f . , Ii O lden berg, H . v , x x x i v , 3 1 to., 6 4 to., 1 2 8 n ., 1 4 1 to., 1 6 3 to., 2 9 8 n ., 3 1 7 to. Paribbdjakavagga 1 9 1 to. P ase n ad i x x v i, x x v i ii, x x x v iii, 4 2 to., 3 7 4 , 3 9 0 Patimokkha v f . , v iii, x ii, x v i , x x x i v , x x x i x , 9 4 to., 2 3 9 to., 2 6 5 / . , 2 7 6 « ., 3 1 3 to.; B h ik k h u - 1 9 1 to. Petavatthu 1 9 1 to. P ilin d a v a c c h a 1 2 6 ff. P ilin d a V illa g e 1 2 8 f . P u k k u sa 1 7 4 TO. R a d h a k rish n a n , S . x lv i to., 3 7 to. R a h u la x l, 1 9 5 , 19 6 w., 2 9 5 R a ja g a h a v iii, x x v i , 3 6 , 9 4 to., 99, 10 0 7i., 1 2 6 , 1 4 2 , 2 3 5 , 2 9 5 , 2 9 7 , 30 6 , 3 0 9 , 3 2 2 , 3 3 5 , 3 6 2 , 4 0 1 R a m b u k w e lla S id d h a rth a Iii R a p so n , E. J. 10 0 to. R a y , Jo g e s C h an d ra 1 4 3 to. R e vata 2 9 5 R h y s D a v id s, M rs. x x i to., x l, x lv i « ., Hi, 1 to., 9 4 to., 2 2 7 « ., 2 7 3 « ., 4 0 7 n. R h y s D a v id s , T . W . v , x x x i v , li, 5 71., 9 0 to., 10 0 to., 1 0 1 to., 10 2 w., 10 9 to., 1 1 5 to., 1 7 6 to., 2 9 0 to. R u p a s a il x lv i, 8 3 to. S a g a ta 382 ff. S a k e ta 4 , 4 5 , 1 1 4 , 2 8 8 , 2 9 2 , 406 S a k k a ( S a k y a ) x liv f . Sakkasarnyutta 1 9 2 to. S a k y a -m u n i x l v i ; -p u tta x l iv f f . ; -p u ttiy a x l i v / . , 10 9 to.

S a k y a n s x ii, x liii ff., 9 4 , 1 1 8 , 2 7 6 , 3 6 8 ; son(s) o f the x ii, x liv ff., 4 2 ff., 5 0 , 5 3 , 5 8 , 6 4 , 7 1 , 7 4 , 7 9 , 10 0 , 10 6 , 1 1 3 , 1 1 8 / . , 1 3 1 , 1 4 2 , 14 7 , 2 2 3 , 226 , 288, 292, 30 3, 3 2 3 , 3 4 1 , 3 5 1 , 3 5 4 / . , 3 5 7 , 3 6 0 , 3 6 2 ff., 374, 377, 379, 4 11 Sammaditlhi Sutta 1 9 1 to. S a m u d d a d a tta 2 9 6 Sarnyutta x x x i i , 1 9 2 to.; C o m m e n t­ a r y li S a n g h a ra k k h ita 1 7 9 , 1 8 2 S a r ip u tta x l v i , 4 . 8 3 to., 1 1 4 , 19 6 to., 295, 30 4 S a v a tth I v ii / . , x ix , x x v i , x ii, 1 2 , 2 4 , 30 , 36 , 4 2, 4 5 , 50, 5 3 , 58 , 62, 7 6 , 7 9 , 8 3 , 8 5 , 90, 10 6 , 10 9 , 1 1 3 , 1 2 6 , 1 3 4 , 1 3 9 , 1 4 5 , 1 5 1 , 1 5 5 , 16 0 , 1 6 4 , 1 7 1 , 1 8 6 , 19 0 , 1 9 8 , 2 0 1 , 2 0 3 , 2 19 , 238 , 2 4 3, 247, 250 , 254 , 263, 2 7 3 , 2 79 , 2 8 2 , 2 8 5 , 288 / ., 2 9 2 / ., 30 0 , 3 0 3 / . , 3 2 1 , 3 2 6 , 3 3 2 , 3 3 8 , 3 4 1, 3 5 1 , 354 , 3 5 7 , 360, 37 4 , 3 7 7 , 37 9 , 3 8 7 , 390, 396 , 406, 4 1 1 , 4 14 S a v itt h a k a 1 7 4 , 1 7 9 , 1 8 2 , 1 8 7 S ig a la m a ta x lv i S ilv a , W . A. de 19 0 to. Sq u irre ls’ F e e d in g P la c e 3 6 , 9 9 , 1 4 2 , 2 3 5 , 2 9 5 , 306, 3 3 5 , 36 2, 4 0 1 S t . B e n e d ic t x iii S u m a n g a la ’s m oth er x iii S u m su m a ra g iri x x v i , 3 9 8 to. Sunita 1 7 5 to. S u p p a v a s a K o liy a d h lta x lv i Surdpdnajataka 3 8 2 to. Suttanipata 1 9 1 to. Sutt(ant)as x x iii, x lv ii / ., 2 9 8 , 3 9 4 to. Suttapitaka x ii, 8 to. Suttavibhanga v i, x , x x v S u v a n n a b h u m i 2 9 4 to. T a k k a sila 1 7 2 T a m a litti 2 9 4 to. Tapoda 401 T h o m a s, E . J . v , x ii to., x x to., x x i i ii., x lv i to., 1 to., 3 to., 90 to. T h u lla n a n d a 2 9 5 / . Tren ck n e r, V. 1 1 5 to. Uddna 1 9 1 to. U d a y in x i x / ., x x x i , 3 0 / ., 3 7 ff., 10 9 to., 2 0 3 / . , 2 8 5 / . , 30 0 , 3 3 6 to. U p a li x l, 4 5 , 2 9 5 ; (b o y ) 1 7 6 to. U p a n a n d a x liv , 4 2 , 5 3 / . , 5 8 / . , 6 2 ff., 99 ff., 10 9 / . , 1 3 9 , 1 4 5 ff .,

IN D EX ES

1 5 1 to., 2 1 9 , 2 8 5 n ., 3 5 1 , 3 5 4 { V id y a b h u sa n a , S . C . x x ii to., 8 7 n., 3 5 7 , 3 6 0 , 3 6 2 ff ., 4 1 1 3 8 7 to. U p a se n a , V a n g a n t a ’s son x lv i, 8 3 ff. j Vimanavatthu 1 9 1 n. U p p a la v a n n a x ix ff ., 3 6 ff. jj Vinaya(pitaka) v , x , x ii / . , x v i i , x ix , x x to. (fo r nuns), x x i ii x x ix , x x x v i i , x x x i x / . , x l v i i i / . , Vaggum uda 208, 2 10 \ V a jira n a n a , S . P . Iii { I i / . , 1 9 1 n., 2 9 8 V a j j l 20 8 ^ Vinaya Texts v , x i, x x v , x x x i v V a s itth a (clan) 1 7 5 , 1 7 9 , 1 8 2 ! V is a k h a x l v i, 4 7 to., 1 3 4 to., 3 6 9 t i . V e sa il v ii / . , x x v i , 1 , 1 8 ti., 7 4 , 2 0 8 , I 2 1 0 , 3 1 5 , 3 4 4 , 3 4 7 ; C o u n cil o f W illia m s, M onier 7 4 w., 1 3 7 n., 88 n., 10 2 to., 3 2 8 n., 3 3 6 n., 1 4 3 t i ., 1 5 7 t i ., 2 2 9 to., 2 3 6 « . 3 3 9 n., 385 to. 11 W in te rn itz , M . x x to., x x v t i .

I I I .— SOM E P A L I W O R D S IN T H E N O TE S A k k o sa 1 7 1 A g g a la 409 A n g u lip a to d a k a 3 8 7 A c c e k a c iv a r a 1 5 1 A tt h a t a 5 , 2 6 A d h ititth a ti 1 2 1 , 1 3 0 A n a t ir itt a 3 2 8 ■ A n ta ra vasa k a 1 , 12 A b h ih a tth u m p a v a r e ti 5 1 A ram a 2 Avasa 46 A h aecap ad ak a 240 U jjh a y a t i 2 U tta r a tth a r a n a 4 6 U tta r a s a n g a 1 , 1 2 U b b h a ta sm im k ath in e 5 U sira 2 2 8 K a p ith a n a 2 2 8 K a p p a k a t a 409 K a h a p a n a 10 0 K liiy a t i 2 , 2 3 6

N ig a m a 6 3 N iv a ttlia 3 2 N isid a n a 3 4 , 8 7 N issa g g iy a 3 .Nila 4 0 7 f . P a c c a tth a r a n a 3 2 P a c cu d d lia ta 2 2

M ala 16 M u ta 16 6 M udda 1 7 6 Y a m a k a lik a 3 3 0 Y a v a jl v ik a 3 3 0

L ek h a 1 7 7

J a t a r u p a 1 0 0 ; -ra ja ta 1 0 1 -ena

B in d u 4 0 7 , 409 B h ariga 1 4 3 B h a d d a m u tta k a 2 2 8 B h isi 4 7 B h u m m a tth a ra n a 4 6 B h u ta g a m a 2 2 7

R a ja t a 1 0 1 R u p iy a 10 0

G a n a b h o ja n a 3 0 7 Ganana 17 6

T ic lv a r a 1 ; m u ti 1 4

P a tib h a n a c itta 2 8 5 P a ra m p a ra b h o ja n a 3 1 7 P a rib h a n d a 409 P a v a r it a 3 2 6 P a c itt iy a 3 P a r u ta 3 2

a v ip p a v a sa sa m -

V ik a p p a n u p a g a p a c ch im a 7 V ik a la 3 3 6 V ip a e e ti 2 Sariigh a ti 1 S a n th a ta 8 7 S a la k a b h a tta 3 1 3 San a 14 3 Set.th ip utta 4 2 H a tth a p a s a 1 8 H a m m iy a 1 6 H ir iv c la 2 2 8

430

IN D E X E S

IV .— A B B R E V IA T IO N S A . = Anguttara-Nikaya. A A . = Commentary on A.

^46^.=AbhidhanappadIpika, by Moggallana Thera, ed. W . Subhuti, 3rd edn., Colombo, 1900. A p . = Apadana. A si. = Atthasa linl. B .D . = Book o f the Discipline. B u . = Buddhaghosa. Bud. Ind. = Buddhist India, by T.

W . Rhys Davids. Bud. Psych. Ethics — Translation of D hs., by Mrs. Rhys Davids. C .H .I . = Cambridge History of India. C .P .D . = Critical Pali Dictionary

(Dines Andersen and Helmer Smith). Corny. = Commentary. D . = DIgha-Nikaya. D A . = Commentary on D. D h A . = Commentary on Dhp. D h p . =Dham m apada. D h s. =Dhammasarigani. Dial. = Dialogues of the Buddha. D .P . P .N . = Dictionary o f Pali Proper Names (G. P. Malalasekera). F u r. Dial. = Further Dialogues. G.S. = Gradual Sayings. I.H .Q . = Indian Historical Quarterly. It. = Iti vuttaka. I tA . = Commentary on It. »/ a . = Ja taka. J .A s . = Journal Asiatique. J .P . T .S . = Journal of the Pali Text Society. J .R . A .S .= Journal of the Royal Asiatic Society. K h u A .= Commentary on Khudda-

kapatha.

U S E D IN FO O TN O TES K . S . = Kindred Sayings. K vu . = Kathavatthu. M . = M a j jhima-Nikaya. M A . = Commentary on M. M iln . = Milindapanha. M in or A n th o l.= M in or Anthologies o f the Pali Canon (S .B .B .). N d. = Niddesa.

ATts«a^. = Nissaggiya. Pac. = Pa cittiya. P .E .D . = Pali - English

(T. W . Stede).

Dictionary

Rhys Davids and W .

P . P u rity= Path o f Purity. Pss. Breth. = Psalms o f the Brethren. Pss. Sisters = Psalms of the Sisters. Pug. = Puggalapannatti. Pug A . = Commentary on Pug. P v. = Peta vatthu. P v A . = Commentary on Pv. S . = Samyutta-Nikaya. S A . = Commentary on S. S .B .B .— Sacred Books of the Budd­ hists. S .B .E . = Sacred Books of the East. S .H .B .= S im o n Hewavitarne B e­ quest. Sn. = Suttanipata. S n A . = Commentary on S1 1 . Thug. = Theragatha. Thlg. = Theiigatha.

t/d .= U d a n a . U d A . = Commentary on Ud. V A .=Com m entary on Vin. Vbh. = Vibhariga. VbhA . = Commentary on Vbh. Vin. = Vinaya. Vin. Texts = Vinaya Texts.

Ftam.=Visuddhimagga.