Horner I B Tr Book of the Discipline Vinaya Pitaka Vol IV Mahavagga 568p

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T H E BOOK O F T H E D ISCIPLIN E VOLUM E

IV

T H E BOOK T H E DISCIPLINE

OF

(V I N A Y A - P I T A K A )

V O L U M E

IV

(M A H A V A G G A )

Translated by L

B*

HORNER,

M .A .

A ssociate o f Neumharn College, Cambridge

LONDON

LUZAC 46

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T h e p re se n t v o lu m e o f th e B ook o f the D is c ip lin e c o v e rs th e w h o le o f th e M a h a v a g g a , th e G r e a t, o r G r e a te r D iv is io n o f th e V in a y a , a n d is th u s a tra n sla tio n o f th e first v o lu m e o f O ld e n b e rg ’ s V in a y a P iia k a tn , p u b lish e d in 18 79 . T h e M ah av a g g a w a s tra n s la te d in fu ll b y R h y s D a v id s a n d O ld e n b erg , a n d co m p rises m o st o f V o lu m e I a n d th e first p a r t o f V o lu m e I I o f th e ir V in a y a T exts (th e ir C u la v a g g a tra n sla tio n a lso b egin s in V o lu m e II ), p u b lish e d in the S a c re d B o o k s o f th e B a s t, V o lu m e s X IT T a n d X V I I , in 18 8 1, 1882- T h e s e vo lu m es, a lth o u g h th e y first a p p e a re d s e v e n t y y e a rs a g o , are s till in d isp en sa b le fo r a s t u d y o f e a r ly B u d d h is t m o n a stic life . T h is n e w tra n sla tio n in th e B ook o f the D is c ip lin e is, h o w e v e r, ju s tifie d I th in k , fo r va rio u s reasons. F o r e x a m p le , re ce n t e v e n ts h a v e fo c u se d a tte n tio n on th e B u d d h is t la n d s o f S o u th ­ E a s t A s ia w h ere B u d d h is t m onks still fo llo w th ese a n cien t ru les ] B u d d h is m itse lf is stirrin g a n d se e k in g to k n o w m ore o f its o w n tre asu re s, a n d i t is a ttr a c tin g n o n -B u d d h is ts to b eco m e a c q u a in te d w ith th em lik e w ise . T h e m o m e n t is th erefo re n o t u n s u ita b le to re -tra n sla te one o f th e p rin c ip a l w o rk s o f th e P a li c a n o n , th e m ore e s p e c ia lly a s m a n y W e ste rn s tu d e n ts are n o w d e b a rre d fro m co n su ltin g th e o rig in a l E n g lis h tra n sla tio n , V in a y a T e x ts, since u n fo r tu n a te ly i t is o u t o f p rin t. M o reo ver, th e sch o la rsh ip w h ich h a s been la v is h e d on th e P a li c a n o n d u rin g ro u g h ly th e la s t c e n tu ry h a s in e v ita b ly re su lte d in a n in creased u n d e rsta n d in g of th e te c h n ic a l an d o th e r te rm s so a b u n d a n t in th e V in a y a a n d w h ic h in m a n y cases a lso o c c u r in o th e r p a rts o f th e P a h canon. F o llo w in g th is , th e re h as re su lte d a su rer k n o w led g e o f P a li B u d d h is m a s a w h o le . N o w th a t referen ces, a llu sio n s, rem arks, n o t to m e n tio n w o rd s th e m selv e s, can b e c o m p a red w ith o th e r c o n te x ts , w h ic h h a d been e ith e r n o t e d ite d in rom an le tte r s o r n o t tra n s la te d b y th e tim e V in a y a T exts w a s p u b lish ed , t h e y are a b le to ta k e on a fresh a n d a fu lle r m ean in g, F o r th e sa m e reaso n v a r io u r te rm s a n d p h rases, h ith e r to d ifficu lt a n d p e rh a p s b a fflin g , h a v e b eco m e easie r to u n d e rsta n d , an d h en ce to tra n sla te . I h a v e th erefo re a tte m p te d tra n sla tio n s o f v a r io u s w o rd s t h a t R h y s D a v id s a n d O ld en b erg , fo r one reason o r a n o th e r, k e p t in th e P a li. I d o n o t cla im o r ig in a lity , h o w e v e r, fo r m y v

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ren d erin g s, fo r m o st, if n o t ail o f th ese te rm s h a v e a lre a d y b e e n tra n sla te d w h ere t h e y occur in o th e r ca n o n ica l te x ts an d h a v e a p p e a re d in th e ir a p p ro p ria te b o o k s in th e P a li T e x t S o c ie ty 's T ra n sla tio n Series or in th e Sacred B o o k s o f th e B u d d h is ts. S o m e o f th ese w ord s m a y be m en tion ed here. F o r e x a m p le , a s in th e first three vo lu m es o f th e B oo k o f the D is c ip lin e , samgha is ren d ered a s O rd er ; dukkapz as w ro n g­ d o in g (a ty p e o f offence) o f c o n sta n t o ccu rren ce in th is vo lu m e , sdmanera a s n o v ic e ; titihiya a s o th e r s e c t s ; bhikkhu and bhikkhunt as m o n k a n d n u n j chabbaggiya bhikkhit a s th e six fo ld g ro u p o f m o n k s ; vassa a s the ra in s ; parivdsa as p ro b a tio n ; upa.jjhd.ya a s p r e c e p to r ; saddhiviharika a s th e one w h o sh ares h is c e l l ; acariya a s te a c h e r (in a te c h n ic a l sense), a n d antevasin a s h is p u p il ; an d pavarai^a a s In v ita tio n . Tn th is vo lu m e T h a v e also tra n slate d a n u m b e r o f o th e r w ords, lik ew ise le ft u n tra n s la te d b y R h y s D a v id s and O ld en b erg , a n d w h ich h a v e n o t o ccu rre d in m y th ree p reced in g vo lu m es. F o r e x a m p le , I h a v e tra n sla te d parisuddhi a s entire p u r ity ; nissaya a s d ep en d en ce ; and natii a s m o tio n w h ile natticatuttha is a m o tio n fo llo w ed b y a reso lu tio n p u t th ree times* I h a v e also g iv e n th e n am es o f th e form al a c ts o f th e O rd er in E n g lish . A ll th e se are te c h n ic a l term s, a n d sh ould be u n d ersto o d , fo r th e y n a tu r a lly h elp to c la r ify som e o f th e d e p th s a n d co m p lica ­ tion s o f the V inaya. In alm o st e v e r y case th e n o te s w h ich R h y s D a v id s a n d O ld e n b erg ap p en d to th e ir u n tra n sla ted w o rd s are o f g re a t v a lu e an d m e rit ca refu l consultation* I h a v e m a d e no a tte m p t to tra n s la te d h a m m a a n d n ib b a n a . B u t I h o p e b y tra n sla tin g su ch te rm s a s I h a v e m en tion ed a b o ve I h a v e, w h ile k e e p in g to th e P a li in ten tio n , p erh a p s c lo th e d th em in a m e a n in g an d sign ifican ce easier fo r th e E n g lish read er to g ra sp th a n w h e n h e is co n fro n ted w ith th e P a li form s. T h is v o lu m e opens w ith th e a c c o u n t, o f th e g re a te st im p o rt­ a n ce to h istorian s a n d d evo tees o f B u d d h ism alike, o f the d a y s im m e d ia te ly p reced in g th e fo rm a tio n o f th e O rd er itse lf, b e g in n in g w ith th e se v e n d a y s ' co n te m p la tio n u n d er th e B o -tre e w h ere G o ta m a sat e n jo y in g th.e bliss o f d eliv era n ce ju s t a fte r h e had a tta in e d th a t fu ll aw aken in g , illu m in a tio n o r en ligh ten ­ m en t w h ich m a rk e d h is p assage from B o d h isa tta h o o d to B uddhahood. A c c o rd in g to th is M a h a v a g g a a cco u n t, d u rin g e a ch o f " th e

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th ree w a tc h e s o f th e n ig h t " — p re su m a b ly th e la st o f th e se v e n sp en t u n d e r th e B o -tre e — h e u tte r e d a so le m n u tte ra n c e co n cern ed w ith cau se, a n d then w ith th e ro u tin g o f M a ra (in th e th ir d w a tc h ). T h e Dham m apada Com m entary { D h A . iu. 127) s a y s t h a t in th e first w a tc h he d issip a te d th e d a rk n e ss (ignorance) v e ilin g his fo rm er abodes, o r liv e s, b irth s ; th a t in th e second he p u rifie d h is d e v a -v isio n ; a n d t h a t in th e th ird , o u t o f co m p assio n fo r crea tu re s, h e p a id rig h t m in d fu ln e ss t o d e p en d e n t o rig in a tio n b o th in fo rw a rd a n d re v e rse o rd er. T h en , se lf-a w a k e n e d to th e fu llest se lf-a w a k e n in g , h e u tte re d th e solem n u tte ra n c e co m m o n to h u n d re d s o f th o u sa n d s o f B u d d h a s , n a m e ly th e tw o verses b e g in n in g anakujdtisarnsdram {Dhp. 15 3 ; Thag. 18 3 ; J d , i. 76}. T h e In tro d u c tio n to th e V in a y a Com m entary (Sam antapdsddikd), V o l. I, p . 1 7 , a n d th e Dtgha Com m entary ( D A . i. 16), agree th a t these v e rse s are th e first B u d d h a v a c a n a ; w h ile th e U ddna Com m entary (p. 208) a n d th e Suttanipata Com m entary (ii. 392) a lso s a y t h a t he u tte re d th e se verses a fte r h e h a d a tta in e d the th ree k n o w le d g e s in th e th re e w a tc h e s o f th e n ig h t. T h e K huddakapatha Com m entary (p. 1:3—13), e la b o ra tin g fu rth e r, o r p e rh a p s fo llo w ­ in g som e o th e r tra d itio n , s a y s th a t w h ile th e se tw o v e rs e s w ere th e first o f a ll w o rd s to be u tte re d b y th e B u d d h a (B u d d h a , b e cau se n o w , a lth o u g h v e r y re c e n tly , " a w a k e n e d " ) , t h e y w ere o n ly sp o k en m e n ta lly a n d n o t o u t lo u d . F o r w h a t he first sp o k e o u t lo u d , so th is C o m m e n ta ry co n tin u e s, w a s th e v e rse w h ic h in th e M a J ia va g g a is a ttrib u te d t o th e e n d o f th e first w a tc h o f th e n ig h t o f a w a k en in g . A t th e e n d o f th e th ir d w a tc h of th is c r u c ia l n ig h t th e B u d d h a w e n t, a c co rd in g to th e M a h a v a g g a , to th e fo o t o f th e A ja p a la b a n y a n a n d sa t th ere fo r se v e n d a y s ; h e th e n sp e n t a n o th e r se v e n d a y s a t th e fo o t o f th e M u calin d a tree, a n d a s till fu r th e r se v e n a t th e fo o t o f th e R ajcL yatana. W h ile h e w a s a t th e first o f these th ree tre es h e w a s v isite d b y a b ra h m a n , re p re s e n ta tiv e o f on e o f th e sects w h ic h a b o u n d ed in Tndia a t th a t tim e , a n d th e B u d d h a s ta te d h is v ie w o n w h a t it is to b e a " b ra h m a n ” (in th e tru e sense). W h ile h e w a s a t th e seco n d tre e a n a g a -k in g a rriv e d to o ffe r h im p ro te c tio n — in d ic a tiv e o f th e clo se a n d . o n th e w h o le, frie n d ly re la tio n s w h ic h in th e B u d d h is t tra d itio n e x is te d b e tw e e n se rp e n ts a n d h u m a n b e in g s. A g a in G o ta m a m ade a sh o rt s ta te m e n t, th is tim e on w h a t it is th a t c o n stitu te s

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" h ig h e st bliss " , p a ja m a sukha. A lth o u g h th is sta te m e n t la c k s th e terseness o f th a t a ttr ib u te d to G o ta m a in th e M dgandiya Sufta (M . S ta . 75) : th a t “ n ib b a n a is th e h igh est bliss " , it n e v erth eless co n ta in s te n e ts th a t th ro u g h o u t th e lo n g h is to ry o f B u d d h is m h a v e re m a in e d at th e h eart o f its te a ch in g ; th a t th e a b sen ce o f m a lic e , th e absence o f fe elin g a ttr a c te d to c o n d itio n e d th in gs, th e tran scen d in g o f sense-pleasures, a n d th e a v e r tin g (or c o n tr o l vinaya) o f p rid e in th e th o u g h t " T am " — th a t th e se are th e h ig h est bliss. In th e “ T a lk o n B r a h m a ’s E n t r e a t y " d u rin g th e tim e o f th e B u d d h a ’s h e sita tio n to te a ch d h a m m a , co n cep ts em erge w h ich , w ith m o re in siste n ce or less, are fo u n d in m o st o f th e P a li c a n o n ica l te x ts : th e deepness a n d d iffic u lty o f d h am m a, its p ea ce, an d th e con sequ en t need to te a ch it in a w o rld so d e lig h tin g an d re jo ic in g in sensual p leasu re th a t it w a s a ve rse to le ttin g its e lf b e p e rsu a d e d th a t d h am m a, e a rn e s tly practised , led u p s tre a m , a g a in st th e cu rren t, patisotagdm in, a n d b y th e d e a th o f c ra v in g o p e n e d the doors o f d eath lessn ess t o n ib b an a, th e so u rce o f tru e an d sup rem e bliss. T h e first K h a n d h a k a , Section or C h a p te r o f th e M a lia v a g g a , c a lle d th e G re a t {mahd) S e ctio n , also co n ta in s G o ta m a 's fam o u s u tte ra n c e to U p a k a , th e N a k e d A sce tic , o f h is victo rio u sn ess, p e rfe ctio n a n d self-aw ak en in g , o f his uniquen ess, a n d o f his h a v in g h a d n o te a ch er (r. 8. 8). H e is th erefo re d ifferen t from o th e r h u m an b ein gs. T h e n there com es, p reced ed b y fu rth e r stress on th e fin d in g o f d eath lessn ess, th e F ir s t D iscourse, d e liv ere d to th e fiv e e a rlie st fo llo w ers, a n d called elsew here th e D h a m m a c a k k a p p a v a tta n a S u tta , th e D isco u rse on th e R o llin g o f th e W h ee l o f D h a m m a , in w h ich th e M iddle Course b etw een th e tw o e x trem e s, the d ead -en d s o f to o g re a t lu x u r y a n d to o g re a t a u s te r ity , is called th e A r iy a n E ig h tfo ld W a y . T h is W a y is g ra d e d into stla, sam adhi an d p an n a {1\i. i. 30 1) a n d cen tres on dukhhat iin satisfacto rin ess, ill or suffering, a n d th e sto p p in g o f it, epitom ised la te r b y G o ta m a w hen he is re co rd e d to s a y (A f. i. 140) : " A s fo rm e rly , so now , th is is p re c ise ly w h a t T te a c h : ill an d th e sto p p in g o f ill.J' A rin a ta K o p d a n n a w as th e first o f the d iscip les to ap p reh en d th is c e n tra l fa c t in c a u s a lity , th a t " w h a te v e r is o f th e n atu re to arise, a ll th a t is o f th e n a tu re to sto p I t w a s his visio n o f d h a m m a , as it w as soon a fte rw a rd s t h a t o f his four com panion s.

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A s th is d h a m m a -v isio n arose in e a c h o n e o f th e m h e ask ed fo r th e " g o in g fo rth " or ad m issio n , pabbajjd, a n d fo r th e •ordination, u-pasampada, in th e L o r d 's p resen ce. I n resp o n se, G o ta m a u tte r e d t h e w o rd s, “ C om e, m o n k , ehi bhikkku, w e ll ta u g h t is d h a m m a , fa re th e B ra h m a -fa rin g fo r th e u t t e r en d in g o f i l l ." T h is, th e o rig in a l fo rm u la , u se d b y G o ta m a w h e n th e O rd e r w a s b e g in n in g to fo rm a n d w h ile it w a s s till in it s in fa n c y , c o v e r s sim u lta n e o u s a d m issio n a n d o rd in a tio n . L a t e r , tw o se p a ra tb p ro ced u res su p e rv e n e d , an d as th e M a h a v a g g a sh o w s, ad m issio n in to th e O rd e r h a d to b e g a in e d b efo re o rd in a tio n c o u ld b e conferred . A f t e r th e S e c o n d D isc o u rse , th a t o n th e im p o s s ib ility o f th e five^ hhandhas b e in g self b ecau se t h e y a re im p e rm a n e n t a n d su fferin g , a n d also sp o k e n t o the five o rig in a l fo llo w ers, a n d a fte r th e o rd in a tio n o f Y a s a , his fo u r frien d s, a n d th e n his f i f t y frie n d s, th e re w e re six ty -o n e a r a h a n ts in th e w o rld (1. 10. 4). ” F r e e d from a ll s n a r e s ," th e y w ere to ld b y G o ta m a to go o u t o n to u r a n d p re a c h d h a m m a fo r th e g o o d a n d th e w e lfa re o f th e m u ltitu d e . A s a re su lt m a n y p eo p le b e c a m e a n x io u s fo r ad m issio n an d o rd in a tio n , b u t, jo u r n e y in g to G o ta m a so as to b e a d m itte d a n d o rd a in e d b y h im , t h e y a rriv e d e x h a u ste d . A c c o r d in g ly h e th e re u p o n allo w ed m o n k s th e m s e lv e s to a d m it a n d o rd ain in a n y d is tr ic t, in a n y q u a rte r. T h e y w e re n o t, h o w e v e r, in stru c te d to u se th e w o rd s " C o m e, m o n k ." O n th e c o n tra ry , it is n o w th e c a n d id a te w h o h a s th ree tim es to re p e a t a n o th e r fo rm u la . T h is is ca lle d ad m issio n and o rd in a ­ tio n b y th e " th re e g o in g s fo r re fu g e T h is m a rk s th e secon d sta g e in th e o rd in a tio n p ro ceed in gs. I n th e u sa g e to b e fo llo w ed b y th o se w h o w ish ed to b e m o n a stic fo llo w ers, th e th re e refu ges b e cam e sta b ilise d as buddham saranam gacchdm i, dhamrnam saranaift gacchafni, sdmghattt saranani gacchdm i, e a c h p h rase to be re p e a te d th ree tim es. T h ose w h o w ish e d to b e c o u n te d as la y d isc ip le s (up asa ka, fem . updsika) a sk e d fo r th is s ta tu s b y re p e a tin g th e s lig h tly d iffere n t fo rm u la o f ta k in g re fu g e n o t in biiddham, dhamrnam a n d samgham, b u t in bhagavantant, dhamrnam a n d bhikkkusam ghatn,1 o r in bhavantam Gotam am , dhamrnam a n d bJiikkhusarhgham.1 * Besides th e M ahSvagga references, see e.g. A f. i. 363, 3.79, 391, 3. * See also e.g. M . i. 290, +13, 489, 501.

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I t is p ro b a b le th a t th is m eth o d o f a d m ittin g an d ord ain in g d id n o t la s t v e r y long. T h e reasons g iv en fo r ab o lish in g it are p erh ap s n o t v e r y c o n vin cin g , a n d w e sh o u ld h a v e e x p e cte d m o re d e ta ils a n d ta le s o f m ish aps sh o w in g th a t it no lo n g e r su fficed and th erefo re needed re v isin g . A t all e ve n ts, as th e M a h a v a g g a sta n d s, on a n occasion w h e n S a rip u tta a sk e d him h o w he sh o u ld a d m it an d ordain a c e rta in brah m an , G o ta m a d id n o t a n sw er th a t th e b ra h m a n 's rep etitio n o f th e three goings fo r re fu g e w ould c o n stitu te his o rd in a tio n . (I. 38. 3-} In stea d th e th ird p h ase n o w aro se : th a t o f th e O rd er o rd ain in g a c a n d id a te , p resen ted b y h is p recep tor, b y m ean s o f a fo rm a l a c t (kamma,) co n sistin g o f a m o tion a n d a reso lu tio n p ro claim ed th re e tim e s {naiticatzdtha). T h is m ean s th a t it is n o w th e O rd er alone w h ich h as th e a u th o rity , th e p o w er and th e le g a l rig h t to o rd ain . Tn a d d itio n , th e c a n d id a te fo r o rd in a tio n n o w has to h a v e a p re c e p to r, agreed u p o n b y th e O rd er, w h o m ust p resen t him to th e O rd er— th a t is to th e one d w e llin g w ith in th e b o u n d a ry w h ere h e w a n ts to ta k e u p h is residence— and w h o m u st h a v e p rep a red him b efo reh an d so th a t, w ith o u t feelin g a sh am ed o r co n fu se d , he w ill be a b le t o an sw er a n u m b er o f ro u tin e q u e stio n s t h a t w ill b e p u t to h im in th e m id st o f th e O rd er. N o d o u b t o f g ra d u a l g ro w th , th e se ro u tin e questio n s fo rm a k in d of e x a m in a tio n , and it is im pressed on th e c a n d id a te b y h is p re c e p to r th a t n o w , a b o ve a ll tim es, is a tim e fo r tru th -s p e a k in g . T h e se are, h o w e v e r, m e re ly som e of the fe a tu re s a m o n g th e m a n y le a d in g to th e fin alised form o f th e ord in atio n proceedings. T h ese m u ltip lie d a n d becam e in tric a te to su it th e d y n a m ic an d p ro g re ssiv e p h ase in w h ich th e y to o k sh ape. G on e is th e o ld s im p lic ity o f ‘'C o m e , m o n k " . R e g u la tio n s h a v e to in crease to m e e t a c o m p le x ity o f em e rg e n t e v e n tu a litie s. T h e resources, nissa ya , th e m inim um n u m b er o f m o n ks co m p o sin g a n O rd er c o m p e ten t to ordain, th e n u m b er o f y e a rs a m onk m u st h a v e been o rd a in e d before h e is reck on ed a s su ita b le or c o m p e te n t to ordain others, liv in g in depen dence, nissaya vaithurn, on a te a ch er, g iv in g g u id a n ce , n issa y a m datum , th e q u a litie s th a t a m o n k sh o u ld be possessed o f in order to ordain, and th e o rd in a tio n a n d p ro b a tio n o f fo rm er m em bers o f o th e r sects, a n d th e age a t w h ic h a p erson m a y b e ord am ed , are all s u b je c ts b ro u g h t u n d er review . T h e inner life of th e O rd er

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h a d to b e sa fe g u a rd e d a s m u ch a s h a d it s re la tio n s to th e w o rld o u tsid e. T h a t th e c a n d id a te fo r o rd in a tio n h a d to u n d e rg o a p rio r p erio d o f p re p a ra tio n a n d in stru c tio n a t th e h a n d s o f a p re c e p to r im p lies a p a ssa g e o f tim e elap sin g b e tw e e n " g o in g fo r th " o r p re lim in a ry a d m issio n , a n d “ o rd in a tio n o r fin a l a d m issio n , f t w o u ld seem th a t in o rd er to m eet d iffic u ltie s, p e rh a p s c re a te d b y th e d ra w in g p o w er o f G o ta m a Js O rd er itse lf, w h a t h a d o n ce been one o p e ra tio n b e ca m e sp lit in to tw o . T h is is th e in te n tio n o f C h a p te r 28 o f M a h a v a g g a T w h ic h , w ith o u t m e n tio n in g a d m ission , a llo w s m o n k s to ord ain b y a fo rm a l a c t c o n sistin g of th e m o tio n a n d th e reso lu tio n p u t to th e O rd e r th re e tim es. Sin ce th e m e th o d o f ad m issio n is n o t fo rm u la te d here, a lth o u g h S a x ip u tta h a d a s k e d h o w to a d m it a n d h o w to o rd a in , it b eco m es c le a r t h a t th ese tw o pro ceed in gs, h ith e rto sim u lta n e o u s, are n o w in th e pro cess o f se p a ra tin g . C h a p te r 30 sh o w s e v e n m ore co n fu sio n . Tt cite s a n in sta n c e w h ere m o n k s a d m it a n d o rd ain a b ra h m a n w h o h a d a s k e d fo r a d m issio n (only). G o ta m a re p ro ve d th em fo r a d m ittin g a n yo n e w h o w e n t fo rth fo r th e sa k e o f th e go od m ea ls th e m o n ks w ere re p u te d to e n jo y — a n d th e n p o in te d o u t th e fo u r ** re so u rces ” fo r o n e b e in g ord ain ed , s a y in g th a t a d m issio n w a s fo r th e sa k e , n o t o f g o o d fo o d , b u t o f e a ch o n e o f th e resources. Tt is, h o w e v e r, c le a r th a t tw o stages w e re b e c o m in g n e c e s sa ry b efo re th e fu ll s ta tu s o f a m o n k c o u ld b e a cq u ire d , a n d th a t in th e earlier o f th ese tw o stages, e n te re d on to b y fiabbajjd, ad m ission , th e m o n k ’s sta n d in g , rig h ts a n d d u tie s w o u ld b e d ifferen t fro m th o se in th e la tte r sta g e , e n te re d on to b y uftasam pada, o rd in a tio n . H en ce w hen p abbajja w a s fu n c tio n a lly s e p a ra te d from upasam padd, it re ce iv e d a n ew a n d sp ecia lised sig n ifica n ce , co m in g to m e a n ad m issio n to n o v ic ia te sh tp . O n e becam e a n o v ice, samatpera, b y th e c o n fe rm e n t o f p a b b a jja , a n e w ly o rd ain ed m o n k , navii, b y the co n fe rm en t o f up asam padd. T h e fo rm er, lik e th e la tte r , h a d its o w n m a c h in e r y fo r its p ro p er e n a ctm en t (L 50- 61). F o r e x a m p le , a b o y sh o u ld n o t be a llo w ed to " g o fo r th ” unless h e h a d his p a re n ts’ co n sen t, a n d u n less h e h a d re a c h e d th e age o f fifteen , e x c e p t o n th e stran g e co n d itio n th a t he co u ld scare cro w s (L 51)-— a te s t p erh a p s t h a t h is first in fa n c y w as p a st. M eth o d s o f d e a lin g w ith r e fr a c to r y n o vices a re la id dow n {T. 57- 60). A s d e p ra v e d

T R A N S L A T O R ’S I N T R O D U C T I O N m o n k s c o u ld be e x p e lle d a fte r t h e y h ad been ordained, so d e p ra v e d n o v ic e s c o u ld b e e xp e lle d b efo re th e y w ere ordained. T h e g o in g for re fu g e in th e buddha, dhamma a n d satngha, a lth o u g h a b o lish ed from th e n o rm a l p rocedure o f o rd in a tio n J w a s re ta in e d a s th e fo rm u la n o vices are to rep eat w h en being a llo w e d to go fo rth (I. 54. 3). I t is also th e fo rm u la to be used b y those fo rm er m em bers of o th e r sects, w h o la te r w ill be e lig ib le fo r o rd in a tio n , w h en th e y are a sk in g to e n te r on a fo u r m o n th s' p ro b a tio n a ry period w h ic h th e y h a v e to observe first (I. 38). B y e n la rg in g the O rd e r to in clu d e n o vices, w h o m ig h t b e th o se w h o sh ared a cell (w ith a precep tor) o r p u p ils (of a tea ch er), b y n o t lim itin g it to G o ta m a him self a n d the first s ix t y m on ks, a ll o f w h o m were a ra h a n ts, b y e x h o rtin g these o rig in a l ” a d ep ts " to g o fo rth an d te a ch d h am m a a n d a s a re su lt o f th e ir re tu rn in g w ith an unspecified num ber o f people se e k in g fo r ad m ission a n d ord in atio n , th e O rd er w as rendered a cce ssib le to m en w h ose pow ers o f a tta in in g th e m a tch less d e liv e ra n c e (I. 13. x) w ere n o t so g re a t as those o f th e origin al d iscip les. T h e se w ere m o n ks w h o th erefo re sto o d in need o f tra in in g . B u t in sp ite o f m a n y o p p o rtu n ities o f su b m ittin g t o i t a n d p ro fitin g b y it, th e y d id n o t a lw a y s tu rn out s a tis fa c to r ily . H ence it m a y be p resu m ed th a t th e bhikkhusathgka o f th e th ird refuge fo r la y fo llo w ers sa id less th a n w a s in te n d e d . T h e samgha of a ra h a n ts, or at least o f a riy a n s is m e a n t, n o t th a t o f a v e ra g e m en. T h e Samgha. o f th e T rip le G em is n o t th e c o m m u n ity of m onks a s such, not th e c o m m u n ity th a t in clu d es the g ro u p s o f six or se v e n te e n m o n ks, n o toriou s fo r th e ir b a d h a b its a n d a s m akers o f tro u b le , or the quarrelsom e m o n k s o f K o sa m b I, o r those d e p ra v e d or ill-b eh aved in d iv id u a ls on acco u n t o f all o f w h om ru les were fo rm u la te d , regu lation s d e v ise d , and offences d iscrim in ated fro m w h a t w ere not classed a s offen ces, a n d w h ose m isd oin gs p ro v id e th e raison d 'f t r e of d iscip lin e, of vinaya, o f the o u tw a rd sta n d a rd of self-co n tro l so m u ch needed n o t m e rely to d istin g u ish th e m onks from m e m b ers of o th er sects, a lth o u g h in som e cases a c e rta in a m o u n t o f im ita tio n w as p e rm itte d , b u t also to g a in th e lo y a lt y and su p p o rt o f th e la y follow ers- F o r on th ese d epen ded t o a large e x te n t th e p h y sic a l co n d itio n s w h ich w o u ld m ake a m o n k free t o d e v o te him self to his train ing, th e g o a l of w h ich w as th e

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v isio n o f n ib b a n a . T h e Satngha o f th e th ird re fu g e h as in r e a lity referen ce o n ly t o th o se ste a d fa s t d iscip les w h o , h a v in g en te red th e sotdpanna sta g e are o n th e su p ra m u n d a n e p a r ts o f th e W a y , an d s o are th e m se lv e s o f su p ra m u n d a n e s ta tu r e a n d a tta in m e n ts — lokuttara b ecau se u n a ife c te d b y a ll t h a t is lok iy a , of th e w o rld , co m p o u n d e d a n d c o n d itio n e d . " T h e y areu n ited b y th e co m m u n io n o f u n d e rsta n d in g a n d e th ic a l b e h a v ­ io u r,” a c co rd in g to th e C o m m en ta ries on th e Bhayabh.era.va Sutta (M A . i. 130 ff.) a n d th e Khuddakapdpha { K h A . 1 8 - 1 9 ) , in b o th o f w h ic h th e m e a n in g o f " g o in g fo r re fu g e " is d iscu ssed a t le n g th a n d a t a h ig h le v e l n o t a p p ro a c h e d in th e V in a y a Com m entary. T h e first tw e n ty -fo u r c h a p te rs o f th e F ir s t S e c tio n , th e M a h a k h a n d h a k a , o f th e M a h a v a g g a a p p e a r to g iv e a ch ro n o ­ lo g ic a l a c c o u n t o f e v e n ts fro m th e n ig h t o f A w a k e n in g u n d e r th e B o -tre e on th e b a n k s o f th e riv e r N e ra n ja ra to th e ad m issio n a n d o rd in a tio n o f S a r ip u tta a n d M o g g allan a, th e p a ir o f c h ie f d iscip les, a lr e a d y go n e fo r th from h o m e in to hom elessness a s w a n d erers. F r o m th is p o in t o n , a p recise h isto ric a l n a rra tio n is n o t so a p p a re n t, fo r th e M a h a v a g g a n o w b e g in s to g ro u p to g e th e r s u b je c t-m a tte r th a t b elon gs to g e th e r. S tr ic t ch ro n ­ o lo g y is su sp en d ed , n o d o u b t in the in te re sts o f c la s s ify in g t h is s u b je c t-m a tte r a n d re d u c in g its c o m p le x ity t o som e k in d o f m a n a g e a b le o rd er, th e b e tte r t o be fixed in th e m e m o ry . W h a t n e e d w a s th e re fo r t h e e x is tin g or fo r a n y su b se q u en t O rd e r to k n o w th e e x a c t processio n o f e v e n ts ? I t w a s o f g r e a te r v a lu e to le a rn a n d m a ste r th e ru les a n d p ro ce d u re g o v e rn in g b o th th e recu rren t o cca sio n s and th e d a ily o o n d u ct o f m o n a stic life, a n d th is could b e m o re e a sily a cco m p lish e d if th e m a te ria l fo r th e v a rio u s to p ic s w e re gro u p ed to g e th e r in ste a d o f b e in g s c a tte re d th ro u g h o u t th e im m ense c o m p ila tio n k n o w n a s th e V in a y a - P i ta k a . I f, in th e h a n d s o f th e e a r ly ed ito rs th e seq u en ce of e v e n ts b e ca m e se c o n d a ry to sy ste m a tisa tio n , th is p la n n o n eth eless w e ll sh o w s b o th th e d e v e lo p m e n t a n d th e sta b ilis a tio n o f th e O rd er a s a u n ifo rm in s titu tio n , th e g ro w th o f se v e ra l m o n a stic p ra c tic e s, o f g o v e rn m e n t w ith in it fo r th e sa k e o f its own. p re se rv a tio n a n d co n tin u a n ce w h ich , in tu rn , d e p en d e d o n th e e ssen tia l q u a litie s o f scru p u lo u sn ess a n d s tr iv in g on th e p a r t o f th e in d iv id u a ls w h o b e ca m e its m em bers. T h e se th e re fo re

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w ere b e in g c o n tin u a lly b ro u g h t to liv e in c o n fo rm ity w ith a s ta n d a rd o f b e h a v io u r sp e c ia lly su ita b le to reclu ses, samana, an d w o r th y o f th o se w h o h a d " l e f t th e w o r ld " w ith its e v a n e sc e n t p leasu res an d its tro u b le s an d h a d in stea d en tered on a w a y o f life w h ere w o rld ly jo y s an d sorrow s w ere g ra d u a lly to be re n o u n ced so t h a t th e o th e r-w o rld ly an d h ig h er jo y th a t tra n sc e n d e d th e m co u ld b e ap p reh en d ed . F o r a c h ie v in g this, th e life o f th e O rd e r regard ed a s a w h ole c a m e to b e , n o d o u b t g ra d u a lly , p la n n ed an d a rran ged and a d a p te d to c ircu m sta n ces, w hile, ru n n in g p a ra lle l t o . such d e v e lo p m e n ts, th e life o f its m em bers becam e c a re fu lly regu ­ la te d , T h u s the first ste p s o f a ll— ad m ission an d ord in ation in to th e O rd er— w ere exp erim en ted w ith u n til va rio u s typ es o f a p p lic a n ts rega rd ed a s n o t eligible fo r e n try co u ld be exclu d ed b y rules, b a se d e ith e r on exp erien ce or on fo reth o u g h t. T h is le ft th e O rd er op en o n ly to th e so rt of person w hom it w a s n o t u n re a so n a b le to suppose m ig h t b e a ssim ila ted w ith o u t b rin g in g it in to d isg race. E v e n so, th ere w ere backslid ers, as a lre a d y m en tion ed . D isgrace w o u ld h a v e been co u rted if, fo r e x a m p le , d e b to rs and th o se in th e ro y a l se rvice had been a llo w ed to escap e th e ir o b lig a tio n s b y b eco m in g m onks. T h erefo re t h e y w e re d e b a rre d fro m en terin g th e O rder. A fte r its first S e c tio n on A d m issio n an d O rd in atio n , the M a h a v a g g a proceed s to a n acco u n t o f the n a tu re and estab lish ­ m en t o f th e grea t fo rtn ig h tly O b se rv a n ce o f uposatha, w h ose p rin c ip a l fe a tu re is th e re c ita l o f th e P a tim o k k h a rules. T h is p ro v id e s m o n k s w ith a n occasion to re v e a l a n y offence th e y m a y h a v e c o m m itte d . T h e ir silence, o n th e o th e r h a n d , is ta k e n to m ea n th a t th e y have “ e n tire p u rity ” , parisuddhi, in re sp e ct o f a d h eren ce to th e rules. A s u su al, all kin d s o f su b s id ia ry m a tte r s h ad to be defined an d regu larised in o rd er t o a c h ie v e th e sm oo th running o f th e m a in concerns. In th e case of th e U p o s a th a it w a s for e x a m p le d e t e r m i n e d th a t o n ly m o n ks liv in g w ith in th e sam e recogn ised bo u n d ary should g a th e r to g e th e r on o n U p o sa th a d a y . T h erefo re m eth o d s o f fixin g b o u n d aries h ad to be e stab lish ed . M o reo ver th e U p o sa th a c o u ld n o t b e held at som e place chosen a t random ; a place o f a m a x im u m size fo r the cu rren t needs h ad to be agreed upon w ith in each b o u n d a ry so th a t a ll th e m o n ks liv in g th ere sh ould k n o w w h ere to go a n d a rriv e in tim e. I f th e y h a d d iffic u lty

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in cro ssin g a riv e r— one th a t ra n th ro u g h th e ir b o u n d a r y — to g e t th ere, i t m ig h t b e a g re e d b y th e O rd e r t h a t t h e y n e e d n o t co m e b rin g in g a ll th e ir th re e robes ; b u t i f t h e y le ft th e m b e h in d t h e y m u s t n o t l a y th e m a sid e in a n u n s u ita b le p la c e w h e re t h e y m ig h t g e t lo st or b u rn t o r ea ten b y r a ts (II. 12 ). R ig h t a n d w ro n g m e th o d s of r e c itin g th e P a tim o k k h a a re g iv e n ; w h e th e r o r n o t it sh o u ld b e re c ite d in fu ll o r in b rief, w h ic h to som e e x te n t d ep en d ed o n th e a b se n ce o r p resen ce o f te n so u rces o f d a n g e r. I t w as, id e a lly , to b e re c ite d b y an e ld er (tkera), b u t i f h e w a s in c o m p e te n t, th e n i t w a s t o be re cite d b y som e o th e r e xp erien ced , c o m p e te n t m o n k ; i f th e re w e re n o n e w ith in th e b o u n d a ry , a n e w ly o rd a in e d m o n k w a s t o b e s e n t to a n e ig h b o u rin g resid en ce to le a m i t th e r e , e ith e r in f r ill o r in b rie f, a n d th e n re tu rn (I I . 17. 6). I f a m o n k , o w in g to illn ess, c o u ld n o t a tte n d th e r e c ita l o f th e P a tim o k k h a , he h a d to se n d h is " e n tire p u r it y " , pari&uddhi, b y a n o th e r. T h is m o n k c o n v e y e d i t o n b e h a lf o f th e o n e w h o w a s i ll a n d d e cla re d it (datum) to th e O r d e r ; b u t m a n y occasio n s are p o site d w h e n th e e n tire p u r it y co m es t o be n o t c o n v e y e d o n a c co u n t o f a v a r ie ty o f th in g s t h a t m ig h t h a p p e n to th e c o n v e y e r b o th w h ile o n his w a y fro m th e in v a lid to th e m e e tin g -p la ce a n d a fte r his a rriv a l th e re b u t b e fo re he h a d g iv e n th e e n tire p u r ity . This., and th e c o n v e y a n c e a n d g iv in g , o r d e cla ra tio n o f th e co n sen t (chandam ddtutn) on b e h a lf o f a m o n k w h o is ill fo r th e c a rry in g out o f a fo r m a l a c t o f th e O rd er, se rv e to sh o w h o w e x tr e m e ly im p o rta n t i t w a s h e ld t o be— a p o in t stressed o v e r a n d o v e r a g a in — t h a t a n O rd e r sh o u ld be ** co m p le te ” w h e n e v e r its b usin ess w a s b e in g d isch a rg ed . T h is w a s n o t t o fa ll in to th e hands o f th e fe w . E v e n th o se w h o, lik e M a h a k a p p in a , c la im e d to be " p u rifie d w ith th e h ig h ­ e st p u r ity " (II. 5. 5), w ere n o t n o t to g o . F o r a n O rd e r w o u ld n o t h a v e b een co m p le te i f e v e n one m o n k w e re a b se n t. I t w o u ld seem th a t th e o n ly reason s for n o t g o in g to th e O b se rv a n ce in p erso n w e re severe illn ess a n d m a d n ess. In th e fo rm er c a se th e O rd e r c o u ld b e re g a rd e d a s co m p le te a lth o u g h in fa c t n o t co m p le te , p ro v id e d th a t th e e n tire p u r it y a n d th e co n sen t w e re p ro p e rly a n d s a fe ly c o n v e y e d a n d d e cla re d . I n th e la tte r , th e O rd er m u s t g ra n t th e m a d m o n k , h ere ty p ifie d b y G a g g a , th e ag reem en t fo r a m a d m a n . T h is a g re e m e n t is to the e ffect th a t w h e th e r th e m a d m o n k rem em b ers th e

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O b se rv a n c e or n o t, c o m e s fo r it or n o t, w h e th e r he rem em bers a form ed a c t o f th e O rd e r o r n o t, co m es fo r it o r n o t, th e O rd e r e ith e r w ith him or w ith o u t h im c a n le g itim a te ly c a r r y o u t b o th th e O b se rv a n c e a n d th e form al a c t. S u c h are so m e o f th e item s a n d p ro b lem s w h ich h a d to be se ttle d a n d so lv ed b e fo re th e recital o f th e P a tim o k k h a re ce iv e d its fin a l fo rm . T d o n o t re ca p itu la te a ll th ese here, fo r th e y m a y b e re ad in th e t e x t . T h o se I h a v e g iv e n m a y b e reg a rd e d a s ty p ic a l o f th e c a re ta k e n to fo re s ta ll a n d c irc u m v e n t d e lete rio u s co n tin g e n cies th a t m ig h t arise a n d , d is ru p t th e m o n k 's s ta n d in g e ith e r in h is ow n eye s o r in th o se o f h is fe llo w s or th o se o f th e w o rld . T h e stre n g th o f th e re g u la tio n s g o v e rn ­ in g m o n a stic p ro ce ed in g s an d in d iv id u a l co n d u c t lies in th e sta n d a rd or criterio n t h e y g iv e o f h o w to a c t in a m u ltitu d e o f c irc u m sta n c e s a ffe c tin g a m o n k ’s life. W h e n th e M a h a v a g g a com es to d e a l w ith th e r a in y season it p a y s a lm o st e q u a l a tte n tio n to e n te rin g on th e ra in s a n d th e n k e e p in g th em b y resid in g in one m o n a ste ry fo r e ith e r th e first th re e o r th e seco n d th re e o f th e fo u r m o n th s o f th is perio d , as i t does to th e jo u rn e y s m o n ks m a y ta k e a w a y fro m th e ir rain s-resid en ce. T h e p rim e m o tiv e u n d e rly in g th e esta b lish ­ m e n t o f rain s-resid en ces w as p ro te c tio n or n o n -in ju ry : th e p ro te ctio n o f cro p s— th e econom ic m a in sp rin g o f life— a n d th e p ro te c tio n o f th e te e m in g sm a ll c re a tu re s th a t som e P a c ittiy a s also se e k to sa fe g u a rd . O n e of th e resu lts o f th is a n x ie ty n o t to h a rm v e g e ta b le o r a n im a l life, a n d w h ic h som etim es re ce ive d a n im p etu s fro m th e criticism s th e la ity m ad e, w a s th e allo w an ce g iv e n m o n ks an d n u n s to en ter on th e rain s, fo llo w ed b y a n a tte m p t to im m o b ilise th e m durin g th is season. B u t restric­ tio n s su ch as th is la t t e r were a t v a ria n ce w ith th e im m ense v it a lit y th e O rd ers possessed, as is sh ow n b y th e num erous o ccasio n s w h en it is d eem ed not o n ly perm issib le b u t d esirable fo r m o n k s to le a v e th e rains-residence on v a rio u s kin d s o f m o n a stic business o r o n co m p assio n ate m issions. E v e n a s life m u st g o on, so the O rd e r’s business m u st go on. A n d th e life o f th is sm a lle r w o rld w ith in th e la rg er o n e co u ld n o t close d ow n e n tire ly fo r a th ird o f e a ch y e a r 1 ; m o n ks w ere to o m uch 1 T i l t rain s la ste d for lo u r m on ths. E a c h m o u lt co u ld ch oose w h e th e r lie w o u ld o b se r v e th e f a s t ttiree m o n th s or th e second th ree m on th s, b u t b e w as n o t e x p e c te d to o b serve alt four.

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in v o lv e d with, th e w o rld outsid e, t h e y w ere d e p en d e n t on it (III. 10.—11. 4)j a n d h a d c o m m itm en ts to w a rd s it* a n d th e ir liv e s w ere to o m u ch in te rlo c k e d w ith th o se o f th e la ity to m a k e this fe a sib le. A co m p ro m ise h a d th erefo re to be fo u n d betw een , on th e one h an d , s ta y in g m a residence for th e w h o le o f th e three m o n th s of th e ra in s, w h e re b y th e m in im u m o f h a rm w o u ld b e b ro u g h t to th e cro p s and th e life o f m in u te crea tu re s, an d , on th e o th er, le a v in g th e residence fo r business w h ich m ig h t re a s o n a b ly be reg a rd e d as u rgen t. T h is co m p ro m ise w a s e ffecte d b y lim itin g th e tim e o f a b sen ce to se v e n d a y s ; and th e business c a llin g for a m o n k 's p resen ce b e in g c a r e fu lly d efined, if he c o u ld n o t tr a n s a c t it w ith in th is tim e , he sh o u ld n o t u n d e rta k e it a t all. T h e en d o f th e rain s w a s m a rk ed b y tw o cerem onies. O n e of th ese w a s th e P a v a r a n a , w h en m o n ks in v ite d one a n o th e r to sp eak o f offences th e y h a d seen, h e a rd or su sp e c te d t o h a v e been c o m m itte d d u rin g th e rain s. T h e re cita l o f th e P a tira o k k h a w a s to " rem o ve ” offences, b y co n fessin g th em , d u rin g th e nine d r y m on th s o f th e y e a r ; th e I n v ita tio n w a s to re m o ve a n y offences th a t m o n ks had co m m itte d d u rin g th e th re e w et m on th s, an d w o u ld h e lp th em to a im a t g ra sp in g d iscip lin e ( r v , 1 . 1 3 ). T h e o th e r cerem o n y h e ld a t the en d o f th e rain s w a s n o t d is c ip lin a ry in n a tu re o r con n ected w ith th e confession o f offences. Tt w a s fo r th e m akin g u p o f th e kathhui c lo th , or c o tto n c lo th th a t h a d a c cru e d b y w a y o f g ift to th e m o n ks, in to robes to re p la ce those th a t had b eco m e th in a n d s h a b b y or sp o iled b y th e rain s (S ectio n V II). T h u s th e rep len ish m en t o f ro b e-m a te ria l com es u n d er co n sid era tio n , a n d h a d to be m a n a g ed in a n o rd e rly a n d p rescrib ed w a y . F u rth e r, v a rio u s officers w ere crea ted fo r lo o k in g a fte r ro b em a te ria l : the a cce p to r, th e g u a rd ia n , th e d is t r ib u t o r ; places su ita b le fo r store-room s are p rescribed : d y e s a n d m e th o d s of d y e in g la id d o w n ; th e u se of three ro b es o n ly (one d o u b Ted h ow ever) a llo w ed ; w h ile th e kinds o f m ed icin e m o n ks m ig h t ta k e are d iscussed in co n sid erab le d e ta il. T h e kin d s o f shoes a n d sa n d a ls th e y m ig h t w ea r, a n d th e u se t h e y m ig h t m a k e o f a n im a ls' sk in s are tre a te d w ith eq u al precision. B o t h o f these ca te g o rie s n o d o u b t sp rin g from th e d esire n o t to ta k e life, h o w ev er in fin itesim a l. W o o d en shoes, or clo gs, are o b je c te d to

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b ecau se if m o n k s w o re th e m and ste p p e d on in se cts t h e y m ig h t k ill th e m (V . 6. 3}, besides d istu rb in g m o n ks w h o w ere m e d ita tin g . F u r th e r , sa n d a ls m ad e o f y o u n g p a lm y r a p alm s a n d y o u n g b a m b o o s ca m e to be fo rb id d en a fte r peo p le h a d c o m p la in e d to m o n k s th a t, m c u ttin g these d o w n , th e y w ere d e stro y in g life th a t w a s o n e-facu ltied . O th e r co m p la in ts m u st a lso h a v e te n d e d to redu ce ih e sla u g h ter o f an im als. R u g s — or g a rm e n ts ( V I I I . 28. 2)— m ad e o f b la c k a n te lo p e sk in w ere fo rb id d e n to m o n k s a n d also sh eets m a d e o f the hid e o f th e K a d a li d eer (V . 10. 4), a n d it becam e a n o ffen ce o f w ro n g -d o in g to reclin e u p o n th e h id es o f lion s, tig e r s a n d le o p a rd s (V . 10. 6} o r o f sm a lle r a n im als. C o w h id es w e re fo rb id d en b ecau se sca n d a lise d m o n k s fo u n d th a t one o f th e ir n u m b e r h a d in cited a d e p ra v e d l a y fo llo w e r to k ill a c a lf fo r his b en efit, a n d t h e y rem em b ered t h a t G o ta m a had co n d em n ed " o n sla u g h t on c re a tu re s B u t , a t th e en d of S e c tio n V , an e x ce p tio n is m ade in fa v o u r o f th e b o rd er d istricts (V . 13. 13) w h ere, b ecau se o f th e h a rd sh ip s and d isco m fo rt, th e h id es o f sheep, g o a ts and d eer w ere a llo w ed to b e used as co verin g s. T h e la s t tw o S e ctio n s o f th e M a h a v a g g a p o in t to an O rd er th a t w a s in d u b ita b ly g ro w in g a n d th a t, in ord er to m eet th is exp a n sio n , h ad to b e c a re fu lly co n tro lled . S ectio n I X en gages o n a th o ro u g h d iscu ssio n o f w h a t it is th a t c o n stitu te s v a lid a s a g a in st in v a lid fo rm a l a c ts th a t a n O rd er c a n c a r r y o u t. In th e first p la ce a n O rd e r to c a rry o u t a le g a lly v a lid fo rm a l a c t m u s t b e co m p le te ; th o se m o n ks n o t a b le to b e p re se n t because o f illness m u st se n d th e ir le a v e fo r a b sen ce, an d th o se w h o are p resen t m u s t n o t p ro te st ag ain st the p roceed in gs. A " co m p lete O rd er " also refers, a s before, to th e one resid in g w ith in a d e term in e d b o u n d a ry . T h e a ctio n s a n d business o f e v e r y su ch O rd er m u st be tra n s a c te d on a u n ifo rm p a tte rn , a n d conform to one u n ifo rm sta n d a rd , so th a t e a ch O rd er tra n sa c ts its business in th e sam e w a y as e v e ry o th e r, all fo llo w in g th e sam e re g u la tio n s. T h is m u s t therefore b e d o n e, in th e second p lace, dham m ena, r ig h tly , p ro p e rly , b y ru le . T o c a r ry o u t a fo rm a l a c t dhammena, b y rule, m eans th a t if it is to be ca rrie d out b y a m o tio n a n d one resolution] Hattidutiya, the m o tion m u st be p u t a n d th e reso lu tio n proposed once o n ly . B u t if it is t o be c a rrie d o u t b y a m o tio n and a reso lu tio n p u t th re e tim es, naUicatuUha, th e n th is m u st b e d o n e, in a ll cases th e m otion

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b e in g p u t b efo re th e re so lu tio n is p ro cla im ed . T h e fo rm a l a c t w ill th e n be irre v e rsib le , fit to sta n d , a n d p ro te sts a g a in s t its v a lid ity o f no a v a il. Im m en se pain s are ta k e n to d istin g u ish a fo rm a l a c t ca rrie d o u t in a co m p le te a ss e m b ly a n d b y ru le from one c a rrie d o u t in a n in com p lete a ss e m b ly a n d e ith e r b y w h a t h as th e a p p e a ra n ce o f ru le or n o t b y rule. T h e fo r m a l a c ts u n d er th e ju risd ic tio n o f a n O rd er n u m b e r six te e n . T h e y co m p rise {IX . 4 . i ) : in v ita tio n , re h a b ilita tio n , o rd in a tio n , but o n ly a n O rd er co n sistin g o f tw e n ty m o n k s o r m ore c a n c a r ry o u t a ll o f these. T h e y a lso in clu d e v e r d ic ts o f in n o cen ce, o f p a st in sa n ity , sp ecific d e p r a v ity , fo rm a l a c ts o f suspen sion fo r not seein g a n offence, fo r n o t m a k in g a m e n d s fo r it , fo r n o t g iv in g u p a w ro n g v ie w ; a n d o f b a n ish m en t, cen su re, p la c in g u n d er g u id a n c e , re co n cilia tio n , sending one w h o m erits p ro b a ­ tio n b a c k to th e b e g in n in g , an d th e im p o sin g o f mdnatta (tw o fe a tu re s in th e p e n a lty fo r S a m g h M is e sa offences). W h en circu m sta n ces ju s tify , these fo rm a l a c ts m a y be re v o k e d b y th e O rder. F in a lly , th e te n th and la st S ectio n strik e s a d iffe re n t n o te a gain b y p ro m u lg a tin g reg u la tio n s an d a d v ice fo r a lla y in g schism s. T h ese m ig h t a rise th ro u g h g e n u in e d isa g re e m e n t u p on w h a t c o n stitu te d a n offence a n d w h a t d id n o t, o r upon the p a rtic u la r kin d o f offen ce in cu rred b y a p a rtic u la r a c tio n ; o r w h e n fa ctio n s form ed to su p p o rt a m o n k or m o n k s w h o h ad q u a rrelled w ith th e ir fe llo w s from o th e r cau ses, a m o n g w h ich m u s t b e in clu d ed th e p o s itiv e w ish to c re a te a sch ism , a w ish p u t in to p ra c tic e b y , fo r e x a m p le , su sp en d in g a m o n k fo r an offence he h ad n o t c o m m itte d a n d th a t he th e re fo re refu sed to see as a n o ffen ce o f his. O n one su c h an o cca sio n G o ta m a is re p u te d to h a v e trie d , u n su cce ssfu lly , to m a k e th e b ic k e rin g m o n k s co m p o se th eir d ifferen ces b y te llin g th em a J a t a k a s to r y illu s tra tin g th e co n q u est o f w ra th b y n o n -w ra th {X . 2). T h e M a h a v a g g a th erefo re c o n ta in s dhamma. o r d o ctrin e as w e ll as d iscip lin e. In d e ed th e la tte r w ou ld be n u g a to r y if it w ere n ot based on th e fo rm er a n d p ro m u lg a te d in c o n ju n c tio n w ith it. H o w g re a t is th e c o n tra s t betw een th e q u a rrelso m e m o n k s of K osarnbI w h o se b ra w ls a n d dissensions cau sed G o ta m a to seek so litu d e lik e th e g r e a t buH -elep han t w h o w a s b eset a n d a n n o y e d b y th e re st o f th e herd (X . 4-. 6), a n d th e p e a c e a b le m o n k s, A n u ru d d h a , N a n d iy a and K im b ila w h o liv e d h a rm o n io u sly

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to g e th e r a s m ilk a n d w a te r blen d , re ga rd in g on e a n o th e r w ith th e e y e o f a ffectio n , fu ll o f a m ity in g e stu re , sp eech a n d th o u g h t, su rren d erin g th e ir m in d s to each o th e r an d so , a lth o u g h h a v in g d iffere n t bodies, h a v in g o n ly one m in d (ndnd h i kho no kaya ekan ca p an a m anne cittam , X , 4 , 3—4). T h e M a h a v a g g a d eals w ith a tim e w h en , a t th e b eg in n in g o f G o ta m a ’s m in istry , th e n u m b er o f m o n k s— an d n u n s too— w a s fa s t in crea sin g , an d w h e n th e y , tra v e llin g to m ore d is ta n t p a rts o f In d ia , b o re th e n ew d o ctrin e w ith th em an d so sta rte d th e in flu x o f m em bers th a t has gone on u n til to -d a y . I f th e g e o g ra p h ic a l exp a n sio n o f the O rd e r ca n b e g a u g e d b y th e re la x a tio n s in th e ru les fo r the o u tly in g d is tric ts or border co u n trie s, m a d e n e c e s sa ry b y th e co n d itio n s p re v a ilin g th ere, h a rd e r th a n those o f th e M iddle C o u n tr y w h ere o th erw ise th e scene is la id — p rin c ip a lly a t R a ja g a h a , also a t S a v a tth i, VesalT, K a p ila v a tth u a n d o th e r n eig h b o u rin g p la c e s— its n u m erica l e xp a n sio n can e q u a lly w e ll be g a u g e d b y th e aw aren ess o f sch ism s arisin g to th e d a n g e r an d d e trim e n t o f th e O rd er, and w h ich c o u ld o n ly h a v e occurred som e tim e a fte r its fo rm a tio n . A lth o u g h th e b e g in n in g o f th e M a h a v a g g a g iv e s n o t o n ly an im p ressio n b u t an a c co u n t of a n O rd er e x p a n d in g a n d ta k in g shape im m e d ia te ly a fte r it s in cep tio n , th e rem ain d er appears to refer to a tim e w h en th e O rd er a lr e a d y h ad a con sid erable a m o u n t o f h isto ry beh in d it, and to a tim e th erefo re w h e n m a n y rules h ad been la id d o w n and w h en , in sp ite o f a tte m p te d schism s, a ce rta in a m o u n t o f s ta b ility h a d been a c h iev ed in th e m a tte r o f th e O rd e r’s g o v e rn m e n t an d legislatio n . T h is m a y to som e e x te n t b e ju d g e d , fo r e x a m p le , b y the n u m b er of tim es, thirteen in all, th a t the p h r a s e yathddhammo kdretabbo, sh o u ld b e d ealt w ith a cco rd in g to th e rule, occurs. T h e rule referred to w ill in e a ch case be found co m p le te w ith th e p e n a lty in cu rre d fo r in frin g in g it , in the V ib h a n g a s. T h a t th e use o f th is p h ra se assu m es th e p rio r existen ce o f th e ru le is con firm ed , in a d d itio n , b y th e fa c t th a t the m a te ria l co n tain ed in the M a h a v a g g a is p la ced in th e p alm -leaf M SS. a fte r th e M aha{or B h ik k h u -) an d B h ik k h u n i-V ib h a n g a s. A lth o u g h th is seq u en ce is n o t foE ow ed b y O ld en berg in his ed itio n o f th e V inaya P ita k a m , it is t h a t T igh tiy a d o p te d in th e V in a y a T e x tsf fo r here th e V ib h a n g a fo r m onks, a lth o u g h d ra s tic a lly curtailed^ preced es th e M a h a v a g g a — t h a t fo r nuns b ein g o m itted e n tire ly

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T h e q u e stio n th e n a rise s w h y . in th e m id d le o f th e V in a y a , a n a c c o u n t is in c o rp o ra te d “ o f th e v e r y first e v e n ts in th e h is to ry o f th e S a m g h a " (V in . T exts i. 7 z . n .). R h y s D a v id s a n d O ldenberg; th in k i t “ n a tu ra l ’* to c o n n e c t " th e sto ries or le g en d s c o n cern in g th e o rd in a tio n o f b h ik k h u s ” w ith th ese e a r ly e v e n ts b e cau se, so t h e y a rg u e , *' i t w a s im p o ssib le to realise th e id e a o f a S a m g h a w ith o u t ru le s sh o w in g w h o w a s to b e re g a rd e d as a d u ly a d m itte d m e m b e r o f th e fr a te r n ity , an d who w as not I ag ree th a t th is p ro v id e s a g o o d reaso n fo r p re fa c in g th e reco rd o f th e d e v e lo p m e n t o f th e first a n d m o st v it a l ste p in a m o n k 's life b y a sh o rt h is to r y o f h o w th ere ca m e to be a life fo r m o n k s a t all. F ro m th e ir a d m issio n a n d o rd in a tio n , a ll th e re st fo llo w s- A t th e sa m e tim e m a n y sto ries are in tersp e rse d th ro u g h o u t th e w hole o f th e V in a ya , e x c e p tin g th e P a r iv a r a . N o t o n ly are there se v e ra l in th e M a h a v a g g a itse lf, fo r e x a m p le a b o u t A m b a p a li a n d th e L ic c h a v is , a b o u t J iv a k a K o m a r a b h a c c a , V is a k h a , M endaka,. D ig h a v u , a n d a b o u t P ilin d a v a c c h a , a n d a b o u t th e b o y U p a li {both to ld elsew h ere in th e V inaya), a n d co u n tle ss sh o rter ones, b u t e v e r y ru le in th e V ib h a n g a s 4s in tro d u ce d b y som e s to r y , lo n g o r s h o r t, a s th e case m a y be. T h is b e in g so, it seem s n o t o n ly “ n a tu r a l ” b u t lo g ic a l to in tro d u ce th e rules g o v e rn in g th e in itia l a n d m o st im p o rta n t ste p in a m o n k 's life b y a n a c c o u n t o f th e fir s t e v e n ts w h ic h o ccu rre d a fte r th e suprem e m o m e n t w h e n G o ta m a a tta in e d fu ll se lf-a w a k e n in g . Since th is w a s th e in itia l a n d m ost im p o rta n t ste p in a B u d d h a 's ca re e r, to re co u n t i t w a s th erefo re th e g re a te st o f a ll sto ries a B u d d h is t “ b o o k *' co u ld te ll. T h e M a h a v a g g a p o s s ib ly d erives its n a m e fro m t h a t o f its first S e c tio n , th e M a h a k h a n d h a k a , th e G re a t (or G re ate r) S ectio n b ecau se it d e a ls w ith grea t (or g rea te r) e v e n ts. T h e p la n o f n a m in g a D iv is io n a ft e r its first S e c tio n , o r a S e c tio n a fte r it s first c h a p te r, is o f fa ir ly c o m m o n o ccu rren ce in th e P ita k a s , a n d w a s p e rh a p s a d o p te d here. O n th e o th e r h a n d , it m ig h t b e co n ced e d t h a t th e M a h a v a g g a , in c lu d in g a s it does m a tte r co n c e rn e d w it h ad m ission a n d o rd in a tio n , w ith th e U p o s a th a , P a tim o k k h a , P avaran a. a n d K a t h in a cerem o n ies, th e cla rifica tio n o f w h a t a re v a lid fo rm a l a c ts , a n d th e w a y s o f d e a lin g w ith a sch ism , c o n ta in s su b je c ts e x c e e d in g in im p o rta n c e th o se c o n ta in e d in th e C u la v a g g a . I t is a g a in p o ssib le th a t

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th e C u la v a g g a w a s re g a rd e d a s th e ""L e ss *’ o r " L esse r ” o r th e S m a ll D iv is io n b e ca u se o f its tw o S e ctio n s o n th e C o u n cils o f R a j a g a h a a n d V e sa ll. A s th e first o f th ese p u rp o rts to h a v e been c o n v e n e d s h o r tly a fte r G o ta m a h a d d ied , a n d th e secon d a c e n tu r y la te r , th e C n la v a g g a ta k e s u s to a tim e w hen he, as th e liv in g fo u n t o f a u th o rity , w a s no lo n g e r p ro m u lg a tin g d iscip lin e, a n d w h en d iscip lin e w a s no lo n g e r g ro w in g . Y e t th e m ass o f th e rules a ttr ib u te d t o h im a n d h e ld to h a v e b e e n la id d ow n b y h im w h en h e w a s a liv e , m a n y large in th e ir scope, o th ers con cern ed w ith sm a ll d e tails, b u t h a v in g th eir o w n sign ifican ce non eth eless, to g e th e r y ie ld a fo rm id a b le b o d y o f th a t d iscip lin e, vinaya, w h ic h w ith d h am m a, w a s to be th e te a c h e r a fte r G o ta m a h a d p assed a w a y . T h e t e x t a t D tgha ii. 15 4 is I th in k su fficien tly clear in it s m eanin g, a lth o u g h i t h a s b e e n a ccu se d o f glo ss. I t read s yp vq A w m d a may a dhammo ca vinayo ca desito pannatto so vo m am ’ accayena satthd. G o ta m a w a s sp e a k in g to A n a n d a , a m o n k ; he w o u ld n o t th erefo re h a v e o m itte d to sp e a k o f vinaya w h ic h , to g e th e r w ith d h a m m a , g iv e s a su rer b a sis fo r pro gress to w a rd s th e fin a l v isio n a n d u ltim a te b liss th a n d h a m m a alon e ca n g iv e . H a d th e sen ten ce ru n : y o vo m ayd dhammo ca desito vinayo ca panfiuttQ, it m ig h t h a v e b e en m ore a p p a re n t th a t th e referen ce o f th e fo llo w in g so w a s to b o th dhamma. a n d vinaya. D h a m m a is ta u g h t, desita, sh o w in g th e W a y z vinaya is la id d o w n , pailn aiia , fo r k e ep in g o n e ’s fo o tste p s on th e W a y b y stric t ad h eren ce to it. B o t h are satthu sasanam , th e T e a c h e r's in stru ctio n . D isc ip lin e , a s p ro m u lg a te d , is its e lf a n a u th o rity . A c c o rd in g t o th e e a r ly ed ito rs ( V i n , i, 99) th e te a c h in g w ill s ta n d firm so lo n g a s vinaya is n o t lo st e v e n if th e S u tta n ta (P itak a) and th e A b h id h a m m a b e forgotten . I t is m o reo v er ca p a b le o f a lm o st in d efin ite e xten sion and a p p lic a tio n , a n d can re g u la te ite m s o f b e h a v io u r th a t, in sp ite o f th e m u ltitu d e of rules, offen ces a n d " a llo w an ce s (anujdndm i) th a t w e re la id d ow n b y th e T e a c h e r, w ere n o t leg isla ted fo r in p a rtic u la r in h is life tim e . T h e m o n k m u st m a k e u p h is m in d a b o u t w h a t h as n o t been le g isla te d for, m e a su rin g a n y course o f a c tio n b y th e g en era l sta n d a rd of w h a t h e k n o w s to be d iscip lin e. H e m u st rem em ber th is a n d a p p ly it to h is problem . W h e n M a h a p a ja p a ti a sk e d t o b e ta u g h t d h a m m a in b rief (Vin. ii, 258) a g en era l sta n d a rd w a s g iv e n to h e r b y w h ich she m ig h t k n o w o f o th e r th in g s

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eso dhammo eso vinayo eiant satlhu sdsanatn (this is d h a m m a , th is is d iscip lin e, th is is th e T e a c h e r's in stru c tio n ). S im ila rly in th e M a h a v a g g a , w h e n som e m o n k s w ere d o u b tfu l o r h a d scru p les a b o u t w h a t h a d been a llo w e d , anunndta, a n d w h a t h a d n o t, t h e y w e re to ld t h a t a n y th in g n o t fittin g in w it h w h a t h a d b e e n a llo w ed , a n y th in g ta lly in g w it h w h a t h ad n o t b een allo w ed , w a s n o t a llo w a b le , na k ap pa ti, n o t su ita b le ; a n d th e c o n tra ry . I n th e M a h a v a g g a a lo n e th e re are a b o u t 2 So o cca sio n s w h en Gotam a., b y u tte rin g th e w o rd anu jd n d m i, I a llo w , I p e rm it, mad-e som e th in g o r so m e u sage p e rm issib le to m o n k s. T h e v a r ie ty o f cases c o v e r e d is so la rg e, ra n g in g as it d o es from a c ce p tin g a m o n a s te ry t o th e p re p a ra tio n o f a fo o t-s a lv e , from u sin g th re e ro b es to th e insertion, o f a p a tc h , fro m th e n o v ic e s tra in in g in te n ru le s to th e use of a tr o u g h fo r d y e , th a t a n y o n e a c q u a in te d w ith th e se w o u ld sta n d a g o o d ch a n c e of k n o w in g h o w to a c t in circ u m sta n c e s n o t s p e c ific a lly e ith e r a llo w e d or o b je c te d t o b y G o ta m a . O r th e y c o u ld e x te n d a n " a llo w a n c e ” to s u it c irc u m sta n c e s b e y o n d th o se le g is la te d for. G o ta m a him self, a s reco rd ed , o n ce g a v e a h in t in th is d ire c tio n w h en , a fte r m a k in g ten " a llo w a n c e s " fo r c u rin g a b o il a m o n k w a s su fferin g fro m , fin a lly sa id , '* I allow , m o n k s, a lin en b a n d a g e , a n d e v e r y tre a tm e n t fo r c u rin g a. sore *' (V I. 14, 4 -5 ). B e s id e s th e use o f a n ujdn dm i, th e B u d d h a is o fte n re p rese n ted a s s a y in g to m on ks, " y o u m a y ” o r " y o u sh o u ld n o t ” , a p ro h ib itio n a p t to b e fo llo w ed b y in tim a tin g th a t c o n tra v e n tio n resu lts in a n offence o f w ro n g -d o in g . T h is k in d o f offen ce, w ith thullaccaya, g ra v e o ffen ces, m en tio n ed in fre q u e n tly in th is vo lu m e, a n d th re e o th e r ty p e s of o ffen ce, n o t m e n tio n e d h ere a t all, are re g a rd e d as a “ fa llin g a w a y fro m rig h t h a b its " {IV . 16. 12). W h e th e r G o ta m a h im self w a s resp o n sib le fo r a ll th e se a llo w ­ a n ces a n d p ro h ib itio n s w e sh a ll p r o b a b ly n e v e r k n o w . In th e s to r y o f th e th ree m o n k s w h o h a d sp e n t th e rain s a t R a j a g a h a a n d w h o jo u rn e y e d to P a ta lip u tta to a s k eld ers re sid in g there to so lv e th e ir pro b lem th e re is a h in t th a t p o w er m ig h t b e d e leg a te d (V III. 24. 6). T h is s to r y m a y , h o w ev er, b e in c lu d e d in th e M a h a v a g g a fo r th e sim ple reaso n th a t it w a s reco rd in g e x ce p tio n a l e v e n ts. O r it m a y h a v e b e e n le ft in b e ca u se in fa c t th e p ra c tic e o f tu rn in g to others in ste a d o f to G o ta m a to

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interpret dham m a, a ru le , w as b e c o m in g m ore g e n e ra lly a d o p ted th a n is e v id e n t in th e r e s t o f th e M a h a v a g g a . I t is tr u e th a t th e re is n o t m u ch p h ilo s o p h y in th e V in a y a . I t ts b y n a tu re a s b y n a m e a b o o k or b a s k e t o f d iscip lin e. B u t a s it is r a th e r h o llo w to la y d ow n ru les fo r t r ain ing a n d for o u tw a r d b e h a v io u r w ith o u t g iv in g th e u n d e rly in g reaso n s w h y th e y sh o u ld b e o b se rv e d , it is n o t p o ssib le to e x clu d e p h ilo so p h ical c o n c e p ts c o m p le te ly fro m a " b o o k ” p rin c ip a lly c o n c e rn e d w ith d iscip lin e. I h a v e a lr e a d y m en tio n ed so m e of these p h ilo so p h ical co n cep ts (above, p . v iii). T h e M ahavagga, e sp e c ia lly a t it s b e g in n in g , is n o t in fa c t d e v o id o f som e o f th e n o tio n s w h ic h a re reco gn ised fe a tu re s in B u d d h is t p h ilo ­ so p h y . I n th e first p la c e , to m e n tio n b u t a fe w e x a m p le s, th e g o a l is sp oken o f a n d is nam ed. I t is amata, d eath lessn ess, th e u n d y in g . I t s g a te s h ave b een o p en ed b y G o ta m a , th e W a y -fin d e r, so t h a t th o se who h e a r d h a m m a m a y a rriv e a t th e o b je c t o f th e ir q u e st. T h e n o tio n o f g a in in g th e g o a l b y t r a v e llin g o n a W a y b e tw e e n tw o o p p o site s is co m m o n to m a n y tra d itio n s a n d in P a li B u d d h ism fin d s exp ressio n in th e F irs t U tte ra n c e , b u t w h ic h is m e re ly o n e e x a m p le am o n g severa l th e P a li can o n c o n ta in s o f th e p h ilo so p h ica l righ tn ess o f a d o p tin g th e m ean b e tw e e n tw o o p p o sin g extrem es. T h e F ir s t S e rm o n also d efin es th e fo u r tru th s o f ill, o r th e u n satisfacto rin ess a n d su fferin g w h ic h possesses e v e r y co m p o u n d e d th in g . I t is b e c a u se th e se tru th s a re n o t u n d ersto o d or g ra sp ed th a t th e re is th is lo n g lo n g fa rin g -o n (in sam sara) " b o th fo r m e an d fo r y o u ” (V in . i. 330). I ll h a s to b e e ra d ic a te d b y c u ttin g off its ro o t, ig n o ra n t c ra v in g , b efo re re cu rre n t b irth , a gain -b eco m in g, punabbhava, ca n be sto p p ed , an d d eath lessn ess w on. T h en , th e y o u n g m e n are to ld , in a p assag e t h a t w ith th e p a ssin g o f tim e h a s b e co m e co n tro v e rsia l, th a t th e y sh ould seek , gaveseyydiha, th e self, atidnam (singular). A n y o n e a c q u a in te d w ith th e im p o rta n ce o f A tm a n , self, in th e U p a n ish a d s m ig h t b e in clin ed to th in k t h a t th is w a s th e g re a te st o f a ll p h ilo so p h ica l co n c e p ts in A n c ie n t In d ia. V a rio u s p assages in th e P a li ca n o n , in c lu d in g th e A t t a v a g g a o f th e Dhammapada-, sh o u ld n o t b e ign ored in e stim a tin g th e p o sitio n o f atta a s a p h ilo so p h ica l co n ce p t in E a r ly B u d d h is m . T h e S e co n d U tte r ­ an ce, fo r e x a m p le , la y s th e idea o f se lf beside th a t o f n o t-self w h en it s a y s in its o p e n in g w ords ; rupatn bhihkhave anaiid,

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XXV

ritpaH ca h ' idam bhikkhave atia abhavissat " m a te ria l sh ap e (or b o d y ), m o n ks, is n o t self, for if, m o n k s, m a te ria l sh ap e h a d been se lf . . a n d s im ila rly o f th e fo u r o th e r kha-ndhas: if th e y h a d b een s e lf t h e y w o u ld n o t b e a s w e k n o w t h e m : im p e rm a n en t, su fferin g a n d lia b le to a lte ra tio n . E v e r y t h in g th a t is co m p o u n d e d o r c o n stru c te d is n o t-self. W h a t is co n stru c te d is to b e esca p e d from (U ddna, So) ; a n d t h e self is to b e so u g h t (V i a . i. 23), th a t self w h ic h th e re fo re b y in feren ce is n o t m a d e , is n o t co m p o u n d ed , a n d w h ic h is u n a ffe c te d b y kam m a, th e d eed s o r a c tio n s d on e in a series o f in d iv id u a l liv e s w h ile th e b e in g is b o u n d to sam sara, satto sathsdraift dpadi , G o ta m a first w e n t lo r instruction, a f t e r h e b a d g o n e fo r th (from hom e :uto horneleiwnessj. * A c c o r d in g t o t h e sam e acco u n t, the te a c h c r to w h o m G o ta m a w e n t n e x t w h e a b e b & d m a stered A li r a 's te a ch in g . See M rs. f i liy s D a v id s , M a tm a i. 5 7 ff. for som e rem ark s on b o th th e ie teach crs, an d E , j . T h o m a s , L ift o f B uddha, 184, M iin . * 3 6 s a y s th a t Alara. a n d U d d a k a w ere G o u m a 's fou rth an d fifth te ach e rs ; a n d T k ig A - 2 t h a t h e w e n t first t o Bha.ggav.a (n o t m en ­ tio n e d a t M iln , 336}.

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h e a rd th is dhamma, h e -would h a v e u n d ersto o d it q u ic k ly ." I! 4 fl . T h e n i t occu rred to th e L o rd : “ N o w , t o w h o m sh o u ld I first te a c h dhamma ? W h o [7] w ill u n d e rs ta n d th is dham m a q u ic k iy ? " T h e n it o ccu rre d to th e L o r d : “ T h a t g ro u p o f five m o n k s1 w h o w a ite d o n m e w h e n I w a s se lf-re so lu te in s tr iv in g 2 w ere v e r y h e lp fu l. Suppose I w ere to te a c h dham m a first to th e g ro u p o f fiv e m o n ks ? ” || 5 II T h e n it o ccu rre d to th e L o r d : *' B u t w h e re is tliis g ro u p o f fiv e m o n k s s ta y in g a t p resen t ?3 T h e n th e L o rd w ith devavision , p u rified a n d su rp a ssin g th a t o f m en , s a w th e g r o u p o f five m o n k s s ta y in g n e a r B gn ares a t Is ip a ta n a in th e d eerp a rk . T h e n th e L o rd , h a v in g s ta y e d a t U r u v e la fo r a s lo n g as h e fo u n d su itin g , se t o u t on to u r fo r B en ares* |[ 6 |[ U p a k a , a N a k e d A s c e tic ,* saw th e L o rd g o in g a lo n g th e h ig h ro a d b e tw e e n G a y a a n d th e {Tree of) A w a k e n in g ; se e in g h im , h e sp o k e th u s to th e L o r d : “ Y o u r re v e re n ce , y o u r sen se-orgajis are q u ite p u re , y o u r c o m p le x io n v e r y b rig h t, v e r y clear. O n a c c o u n t o f w h o m h a v e y o u , y o u r re v e re n c e , g o n e fo rth , or w h o is y o u r tea ch er, o r w h o se dham m a d o y o u profess ? " || 7 || W h e n th is h a d been sa id , th a L o rd a d d re sse d U p a b a , th e N a k e d A s c e tic , in verses :a " V ic to rio u s o ve r a ll, o m n iscien t a m I , A m o n g a ll th in g s undeM ed, L e a v in g a ll, th ro u g h d e a th o f c r a v in g freed, B y k n o w in g fo r m y s e lf, w h om sh o u ld I fo llo w ?* F o r m e th ere is n o tea ch er, O n e like m e d oes n o t e x ist. I n th e w o rld w ith its dcvas N o one eq u als m e .1 1 A fifia-K tU K jafiiia, B h a d d iy a * V a p p a , M a h a n a m a , A s s a ji, as b e lo w 6, 31 S. S e e D P P N ■ M rs. R h y s D a v id s , M a n u a l, 6 * i, ; a n d " U n k n o w n C o io n od era o f B u d d h is m " , J R A S . 1 9 2 7 . 1 padhinapakiiaitcan. * Q u o te d a t B u d v A . iS . 1 S jiviha, " m a n at t h e liv e lih o o d " , B u d . I n d ,t p . 14 3 . A t D iv y . 393 U p a k a a p p e a r s t o b e ca lle d U p a g a u e n s , * V e r se s a lso a t Af* L 1 7 1 ; q u o te d a t JZtru. 389 : T h ig A . a z o . * T h is v e rsa = n h . 353* r T h is v e r s e is q u o te d a t M iJn . 235. C f. also Mahaziastti iiL 3 2 6 .

IJf

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F o r I a m p e rfe c te d in th e w o rld , T h e te a c h e r su p re m e a m I ,1 I a lo n e a m a ll-a w a k en ed ,* B e c o m e co o l a m I , n irv a n a -a tta in e d . T o tu rn th e dham m a-w heel I g o t o K a s i's c it y , B e a tin g th e d ru m o f death lessness In a w o rld t h a t 's b lin d b e c o m e ." [| 8 || *' A c c o rd in g to w h a t y o u cla im , y o u r reveren ce, you. o u g h t to b e a v ic to r o f th e unendin g* " (U p a k a said). “ L ik e m e, t h e y a re v ic to rs in d ee d , W h o h a v e w o n t o d estru ctio n o i th e c a n k e rs ; V a n q u ish e d b y m e a re e v il th in g s, T h e re fo re a m I , U p a k a , a v i c t o r ." 6 W h e n th is h a d b een s a id , U p a k a , th e N a k e d A s c e tic , h a v in g said , " I t m a y b e (so),8 y o u r re v e re n c e ," h a v in g sh a k en his h e a d ,7 w e n t o ff ta k in g a d ifferen t ro ad , j] 9 || 4 C/1 Sn. 179. * O r, *’ I a m u niq ue, t h e a U-a w akened..1' * ara.h' u si, a lso m e a n in g " y o u d eserve t o be, a re w o r th y or fit t o b e ” . T h e r e 13 also t b e r e a d in g araha asi, a s a t K v u . sSq, a n d see J*ss. Sisters, 1 t. * anatttajina. V A , 964 m e r e ly s a y s " Y o u are s e t on b eco m in g a v icto r o i t h e u n e n d in g / ’ A n a n ia , th-e u n en d in g, m a y refer t o dham m a, a lso t o n ib b a n a . * T h is v e r s e an d U p a k a 's rem ark s are q u o te d a t K v u , -zSg, ■ ftupeyya. M . i, 1 7 1 , S n A . 358, T h i g A . 220 re a d huveyya (w h ich is intercha.ngea.ble w it h hv-peyya,}. I t is \ d ia le c tic a l form of bhaveyya. A c c o r d in g to 33. M . B a r u a , T h e A jfm k a s , p . go, it is a n ex p ressio o fo u n d in th e " A jlvL k a l a n g u a g e " a n d " i s a c t a recogn ised P a li w o r d .” H e tra n s la te s " p e r h a p s it m a y b e so,'* O ld e n b e r g " it m a y t e 50," C h a lm ers, p r e s e r v in g th e p a to is, " m ebbfl ” , E . I . T h o m a s . T h e L i f t o f B u d d h a , p . 8 3 , " w o u ld t h a t i t m ig h t b e so " , U P P N (under U p a k a ) “ it m a y b e s o ’ : w h ile M rs. R h y s D a v id s , T o Becom e or n o t to B e co m e , p . 85, w o u ld p r e ic r " m a y h e beco m e ” , th e " h e 11 referrin g t o t h e m a o , c v e r y r c a n , t o w h o m G o ta m a w a s p rep a red to t e a c h b is m essage. S h e su g g e sts t h a t h e w ill h a v e rehearsed th is m essage t o U p a k a , a n d m a in ta in s t h a t w b a t h a s su rvived-— ” a g la r in g ly im p e r fe ct m isre p rese n ta tio n ,r— m a k es om ission a n d g lo ssin g a ll b u t certain . * I th in k t h a t a s Ih e t e x t stands, h a d U p a k a b e e n co n v in c e d or a v en in te r e ste d h e w o u ld n ot h a v e d e p a r te d b y a d iffe r e n t r o a d (umtttogga, aiso m ea n in g th e w r o n g road ). I t is perhaps od d t h a t th is episod e, if it show s d isa g r e e m e n t, is p resu m ed to h a v e occurred a t th e b eg in n in g o f G o ta n x a 's m in is tr y . B a t it m a y b e in clu d ed to e m p h a s iz e his d e te rm in a tio n t o p r e a c h first o f a ll t o t h e " fiv e '■ in a cco rd a n ce w ith h is d ecisio n ; or t o s h o w t h a t U p a k a s p o k e s o m e w h a t a s a p r o p h e t— in t h e " k e y " , b e lo w , p. 12 7 , h e fs ca lle d U p o h o i s i , U p a k a t h e seer. A c c o r d in g t o T h i g A . z z o it ., w h e n U p a k a w a s a s o ld m an, to rm e n te d b y hia w ife's g ib es; b e s o u g h t G o ta m a a n d w en t

M A H A V A G G A

6.10-12]

I

13

T h e n th e L o rd , w a lk in g on to u r, in due co u rse a p p ro a ch e d B e n a re s, th e d e er-p a rk o f I s ip a ta n a , th e g ro u p o f fiv e m o n k s. T h e g ro u p o f five m o n k s s a w th e L o rd c o m in g in th e d is ta n c e j seein g h im , t h e y a g ree d a m o n g th e m s e lv e s, s a y in g : " Y o u r reveren ces, th is reclu se G o ta m a is c o m in g , h e liv e s in a b u n d a n c e , [8] he is w a v e rin g in his striv in g , h e h a s re v e rte d to a life o f a b u n d a n c e .1 l i e sh o u ld n e ith e r b e g re e te d , n o r sto o d u p fo r, n o r sh o u ld h is b o w l a n d ro b e be re c e iv e d ; a ll th e sa m e a se a t m a y b e p u t o u t, he c a n s it d ow n i f h e w a n ts t o .” |[ 10 || B u t a s th e L o rd g r a d u a lly a p p ro a c h e d th is g ro u p o f fiv e m o n k s, so th is g ro u p o f five m o n k s, n o t a d h e rin g to th e ir o w n a g ree m e n t; h a v in g g o n e to w a rd s th e L o rd , one re c e iv e d his b o w l a n d ro b e, one m a d e r e a d y a s e a t, one b ro u g h t w a te r fo r w a sh in g th e fe et, a fo o t-sto o l, a fo o t-s ta n d .a T h e L o rd sa t d o w n o n th e seat m a d e re a d y , a n d th e L o rd , w h ile h e w a s s ittin g d o w n , w a sh e d h is fe e t.3 F u r th e r , t h e y ad d ressed th e L o rd b y n a m e a n d w ith th e e p ith e t o f “ y o u r r e v e r e n c e .” 4

II** I

W h e n th is h a d been s a id , th e L o rd s p o k e th u s to t h e g ro u p o f five m o n k s : " D o n o t, m o n ks, a d d re ss a T ru th fin d e r b y n a m e, a n d w ith th e e p ith e t f y o u r re v e ren ce A T ru th fin d e r, m o n ks, is a p e rfe c te d o n e, a fu lly a w a k e n e d one. G iv e ear, m o n ks, th e d e ath le ss h a s b een fo u n d ; I in s tru c t, I te a c h dhamma. G o in g a lo n g in a cco rd a n ce w ith w h a t h a s b e en e n jo in ed , h a v in g so o n re alised h ere a n d n o w b y y o u r o w n su p er-k n o w le d g e t h a t su p rem e g o a l o f th e B r a h m a - fa r in g 5 fo r th e sa k e o f w h ic h y o u n g m en o f fa m ily r ig h tly g o fo r th fro m h om e in to hom elessness, y o u w ill a b id e in i t . " || r2 |j fo rth in to hom elesSness ; h e t h e n soon a t t a in e d t h e s ta g e o f n o n -r e tu r n in g a n d died. F r o m t h is a c c o u n t i t does n ot a p p e a r t h a t h e h a d h a d a n y g r e a t u rge earlier t o b e c o m e o n e o f G o t a m a 's d iscip les. I n th e tr a n s la tio n a b o v e I h a v e p u t a s lig h t b ia s on th ree w ord s, e a c h o f w h ich a d m it s o f m ore th a n on e rendering, so a s t o m a r t c o n s is te n tly iv h a t seem s to m e t o b e U p a k a '& a p p a r e n t failu re to b e c o n v in c e d : ( i) arahasi = (a) y o u o u g h t t o b e ( s lig h tly co n te m p tu o u s), (b) y o u are w o r th y to b e (resp ectfu l) ; (a) fiuveyya, d iscu ssed in preceding' n o t e ; (3) rtsa m okampetva, h a v in g Kh3,1cf n h is b e a d . O k am p eti m a y m ea n , A ccord in g "to F E D , b o th t o w a g a n d t o shaJ^e* In d ia n s sh a k e th eir h e a d s ir o m sid e t o sid e t o s h o w d i ^ g r ^ m ^ n t , b u t w a g th e m u p a n d d o w n t o sh o w agreem en t. 1 bakulla. A s M rs. R h y s D a v id s observes. M a n u a l, ■6gJ th is m ea n s lite r a lly " m u ch n e ss " , V A . 964 ta k in g it t o m ean a b u n d a n c e o f ro b es, e tc . * C/. V in . iv . 2 3 1 , 3 1 0 ; s e e B . D . itt. 19 1. * A s a t M . I i. * 3 vusovdd&mi.

139.

■ A t M . i. 1 9 7 , s o l , th is g o a l is said t o b e u n s h a k e e b le freed o m o1 m in d .

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W h e n th is h a d b e e n sa id , th e g ro u p o f fiv e m o n k s sp ok e th u s to th e L o rd : " B u t y o u , re v e re n d G o ta m a , d id n o t com e to a s ta te o f fu rth e r-m e n ,1 to th e em in en ce o f t r u l y a riy a n v isio n o f k n o w le d g e , b y th is co n d u ct, b y th is co u rse , b y th is p ra c tic e o f a u ste ritie s. S o how ca n y o u n o w co n ie to a s ta te o f fu rth e r-m e n , to th e em inence o f th e t r u ly a riy a n . v isio n o f k n o w led g e , w h en y o u liv e in a b u n d a n c e , are w a v e rin g in s tr iv in g , a n d h a v e r e v e r te d to a life o f a b u n d a n c e ? " Jj 13 || W h e n th is h a d b een sa id , th e L o rd sp o k e thus to th e g ro u p o f fiv e m o n k s : 44 A T ru th fin d e r, m o n k s, d oes n o t liv e in a b u n d ­ a n ce, h e does n o t w a v e r in strivin g , he d oes n o t re v e r t to a life o f a b u n d a n c e . A T ru th fin d e r, m o n ks, is a p e rfe cte d one, a f u lly a w a k e n e d one. G iv e e ar, m o n ks, th e d e ath le ss h a s been fo u n d ; / in s tru c t, I te a c h dhamma. G o in g a lo n g in a cco rd a n ce w ith w h a t h a s b een e n jo in ed , h a v in g so o n realised h ere and n o w b y y o u r o w n su p er-k n o w le d g e t h a t su p rem e g o a l o f th e B ra h m a -fa rin g fo r th e sa k e o f w h ic h y o u n g m en o f fa m ily r ig h tly g o fo rth fro m h o m e in to h om elessn ess, y o u w ill ab id e in i t . " |j 14 || ■ A n d a seco n d tim e d id th e g ro u p o f fiv e m o n k s sp e a k th u s to th e L o rd . . - . A n d a second tim e d id th e L o rd sp e a k th u s to th e g ro u p o f fiv e m o n k s. , . . A n d a th ir d tim e d id th e g ro u p o f fiv e m o n k s s p e a k th u s to th e L o rd : [9] 1' B u t y o u , re v e ren d G o ta m a , d id n o t com e to a s ta te o f fu rth e r-m e n . . . b y th is p ra c tic e o f a u ste ritie s . . . to a life o f a b u n d a n c e ? " II1511 W h e n th is h a d been sa id , th e L o rd sp o k e th u s ±0 th e g ro u p o f fiv e m o n k s : “ D o y o u a llo w , m o n k s, t h a t I h a v e n e v e r sp oken * t o y o u lik e th is b efo re ? ” “ Y o u h a v e n o t. L o r d .” " A T ru th fin d e r, m o n k s , is a p e rfe c te d one, a f u lly a w a k e n e d on e. G iv e e a r * . . y o u w ill a b id e in i t .” A n d th e L o rd w a s a b le t o co n v in c e th e g ro u p o f fiv e m o n k s.3 T h e n th e g ro u p o f fiv e m o n k s liste n e d to th e L o rd a g a in , g a v e e a r t o h im a n d a ro u se d th e ir m inds fo r p ro fo u n d k n o w led g e .* II16 H__________________________________________________________ 1 C f. D e f e a t I V (an d see B J 3 . i. In tr. jcxiv). * bJidsitnffi* M . i. 1 7 s read s vabbh&ciZatft. V A . 9 *5 ^ b y

vakyabhedatpt* F r o m here t h e M a jjk ita a v e r s io n d iv erges. 4 a&Hetcittarfi upatfhdpisutp. ; cf. D . i, 230, 23 r_

M A . ii. 1 9 1 e x p la in

6.17. *8 ]

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T h e n 1 th e L o r d ad d re sse d th e g r o u p o f fiv e m o n k s, s a y i n g : " These® t w o (dead) e n d s,3 m o n k s, s h o u ld n o t b e fo llo w e d b y one w h o h a s go n e fo rth . W h ic h t w o ? T h a t w h ic h is, a m o n g sen se-p leasu res, a d d ic tio n to a t t r a c t iv e sen se-p leasu res, lo w , o f th e v illa g e r ,4 o f th e a v e ra g e man,® im a riy a n , n o t c o n ’ n e c te d w it h th e goal® ; a n d th a t w h ic h is a d d ic tio n t o se lf­ to rm e n t, ill, u n a r iy a n , n o t co n n e cted w ith th e g o a l. N o w , m o n k s, w ith o u t a d o p tin g e ith e r o f th e s e t w o (dead) en d s, th e re is a m id d le cou rse, f u lly a w a k e n e d t o b y th e T ru th fin d e r, m a k in g fo r v is io n , 7 m a k in g fo r k n o w le d g e , w h ic h co n d u ces to calming,® to su p e r-k n o w le d g e ,* t o a w a k e n in g ,10 t o n irv a n a . j| 1 7 || " A n d w h a t, m o n k s, is th is m id d le co u rse f u lly a w a k e n e d to b y th e T m th fin d e r , m a k in g fo r v isio n , m a k in g for k n o w le d g e , w h ic h co n d u ces to c a lm in g , to su p e r-k n o w le d g e , to a w a k e n in g , to n ir v a n a ? I t is th is a r iy a n e ig h tfo ld W a y itse lf, th a t is to s a y : r ig h t v ie w , rig h t th o u g h t, r ig h t sp eech , rig h t a c tio n , rig h t m o d e o f liv in g , r ig h t e n d e a v o u r, r ig h t m in d fu ln e ss, rig h t c o n c e n tra tio n .11 T h is, m o n k s , is th e m id d le c o u rse , fu lly a w a k e n e d to b y th e T ru th fin d e r, m a k in g fo r v isio n , m a k in g 1 C f. S . v . 4.S0. " * S e e M rs, R h y s D a v id s . M a n u a l, p . lo g io r a. lite r a l tr a n s la tio n o f t h e F ir s t U tte r a n c e , an d a. d iscu ssion o f m a n y o f its t e r m s ; a lso E . J . T h o m a s , L if e o f B u d d h a , p . 6 7. T h is U tt e r a n c e g i v e n a t S . i v . 330, v . 420, a n d t h e " m id d le c o u r s e " p a r t o f it a t M . i. r.5, t o w h o s e C orn y. (M A . t. 104 1.) V A . O65 refers. 1 ania is en d , th e n c o n tr a s t, e x tr e m e , o p p o s ite , side. S e e M a n u a l, p . n S , for d iscu ssio n of t h e m e a n in g . S A , iii. * 9 7 e x p la in s b y koith&sd. p a r ts , d iv isio n s. A 1 A . i. 104 s a y s *' t h e W a y d o e s n o t le a d t o , does n o t a p p r o a c h t h e s e sides, it is free d fro m th e s e sid es, th erefo re it is ca lle d t h e m id d le c o u r s e ." T h e " m ea n " b e tw e e n two- e x tr e m e s also fo u n d a t S . ii. 1 7 , 20, & r t iii. 13 5 . 4 gamma. A n o th e r d e b a ta b le term . I fo llo w S A . iii. 297 (cf. A A . iii. 360) w h o se e x p la n a tio n is gatna-vasiaatp santaiio, b e lo n g in g t o v i lla g e d w ell era ; m e a n in g I t h in k m ore *’ co m m o n " t.ha.n " p a g a n b y b o th of w h ic h i t h a s b e e n rendered. B o o r is h “ w o u ld b e b etter. I p ath u jja n ik o , o r d in a r y , o f t h e m a n y -fo lk , t h e " b lin d ’ * a n d fools. * anattha^amhita, d efin ed a t M A . iii. n o a s na vu g g k in issita , n o t b e n t on g r o w th . 1 7 A c c o r d in g t o M A . i. 104 v is io n o f t h e k n o w le d g e o l t h e t r u th s . * O f passion, e tc,, M A . 1. 10 4 , A A . iii. 3-60 ; o f t h e co r r u p tio n s, -Sj-J'. iii. -197. * abh in ftS , o f t h e fo u r tr u th s , M A . a n d S A . 10 M A . L 104 s a y s t h a t a w a k e n in g is t h e W a y , sambodho ti tttagg0. I I A . K . C o o m a r is w a m y , H in d u is m and B u d d h is m , p . 6g u ses " c o m p o s u r e " fo r satttadhi, an d elsew here " & y n th e s is ." M A . i. i o j giv-es th e in te r p r e ta tio n s ■which, t h e A n c ie n ts , pora-^a, used t o p u t u p o n t h e e ig h t " fitn esses " o f t h e W ay : t h e w a y of in s ig h t is r ig h t v ie w , th e w a y o l tiio ro u g h furthering,, abhtttiropanitr is r ig h t t h o u g h t , t h e w a y of e q u a n im ity is r ig h t c o n c e n t r a tio n ,” T h e g a p s m a y b e filled u p fr o m w h a t follow s a t M A . i. 105.

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fo r k n o w le d g e , w h ic h con d u ces to ca lm in g , to su p er-k n o w led g e, to a w a k e n in g , to n irv a n a - |[ 18 || “ A n d th is, m o n k s, is th e a riy a n tr u th o f ill : b ir th is iU, a n d o ld age is ill a n d d isease is i ll a n d d y in g is ill, a sso cia tio n with, w h a t is n o t d ear is ill, se p a ra tio n from, w h a t is d e a r is ill, n ot g e ttin g w h a t one w a n ts is ill— in sh o rt th e five g ro u p s of g ra sp in g a re ill. || 19 J[ " A n d th is, m o n k s, is th e a riy a n tr u th o f th e u p risin g o f ill :* th a t w h ic h is c r a v in g co n n ected w ith a g ain -b e co m in g , a c co m ­ p a n ie d b y d e lig h t a n d passio n , fin d in g d e lig h t in th is a n d th a t, th a t is to s a y : c r a v in g fo r sense-pleasures, c r a v in g fo r b e c o m ­ in g, c r a v in g fo r de-becoming,® j| 20 || " A n d th is, m o n ks, is th e a riy a n tr u th o f th e sto p p in g o f ill : th e u t t e r a n d p assio n less sto p p in g o f th a t v e r y c ra v in g , it s re n u n c ia tio n , su rren d er, release, th e la c k o f p le a su re in it-3 II2 1 || " A n d th is, m o n k s, is th e a riy a n tr u th o f th e course le a d in g t o th e sto p p in g o f i ll4 : th is a r y a n e ig h tfo ld W a y itse lf, th a t is to s a y : rig h t v ie w . . . rig h t c o n c e n tra tio n . |J 22 II [10] O n th in k in g , ' T h is is th e a r iy a n tr u th o f ill a m o n g th in g s n o t h e a rd b efo re b y m e , m o n ks, visio n aro se, k n o w led g e* aro se, wisdom® a ro se, h igh er k n o w le d g e 7 arose, lig h t arose. O n th in k in g , ' N o w th a t w h ic h is th e a r iy a n tr u th o f ill m u st b e c o m p le te ly k n o w n ’ . , . - N o w th a t w h ic h is th e a riy a n tr u th o f ill is c o m p le te ly know n a m o n g th in g s n o t h ea rd b efo re b y m e , m o n k s, v isio n aro se, k n o w le d g e a ro se , w isd om aro se, h ig h e r k n o w le d g e arose, lig h t arose, [j 23 || " O n th in k in g , ' T h is is the a r iy a n tr u th o f th e u p risin g o f ill ’ . . - lig h t arose. O n th in k in g , ' N o w t h a t w h ich is th is * T h is p a r a g r a p h is d e b a te d a t Jfuw. 488-489. * vi-bAavar m ea n in g s a s c rib e d : (]) w e a lth , p r o p e r ty , p r o s p e r ity ; (2) non* becom ing., ce a s in g ^a lth o u g h th e r e ia t h e w ord B -bin ra) ; [3) m o r e b eco m in g , m ore b irth s. F u r . D ia i. i. 1 1 4 " a n n ih ila tio n .” See a lso D ia l. ii. 340, a . I t h in k i t m ean s, w ith tanka, c r a v in g o r th ir s t, t h e lo n g in g lo r sen sation s t o c o m e a n d go, rise a n d fail, E t . L a m o tte , L e T r a iti de la Grand* Vertu de Sagessa, v o L I , p . 3, a . 4, tra n s la te s th ese th re e c r a v in g s (ianhd) as- cr a v in g s for p la isir, existence, im perm anence. * twiUaya. O n alaya, p le a su r e (clingin g, a b o d e , h abit) see a b o v e , p . 6. F u r * D ia l. i. 2 14 ■ * e je c tio n ” , iii. jicjS " a v e rsio n fr o m ." iii. 1 1 2 defines i t in co n n e c tio n w it h kdma. * T h e " fo u r tr u th s o f ill ” a re c ite d a t K v u . *9 0 . * r tafM .

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a r iy a n tr u th o f th e u p risin g o f i ll m u st b e g iv e n u p ’l , . . f . . . is g iv e n u p * . . . tig h t arose. )(24 |[ " O n th in k in g , ' T h is is th e a riy a n t r u t h o f th e s to p p in g o f ill ' . . . Light arose. O n th in k in g , ' N o w t h a t w h ic h is th is a r iy a n tr u th o f th e s to p p in g o f ill m u s t b e re a lis e d ' . . . ' . . . is re a lis e d J . . . lig h t arose. || 25 jj " O n th in k in g , ‘ T h is is th e a r iy a n t r u t h o f th e c o u rse g o in g to th e s to p p in g o f i ll ’ . . . lig h t aro se. O n th in k in g , ' N o w t h a t w h ic h is th is a r iy a n t r u t h o f th e co u rse le a d in g t o th e s to p p in g o f ill m u s t be m a d e to b ecom e is m a d e to b e co m e ’ . . , lig h t aro se, || 2 6 Jj " A n d so lo n g , m o n k s, th e v isio n o f k n o w le d g e o f th e s e fo u r a r iy a n tr u th s , w ith th e th re e se ctio n s a n d t w e lv e m od es* as t h e y r e a lly a re , w a s n o t w e ll p u rified b y m e , so lo n g w a s I , m o n k s, n o t th o r o u g h ly a w a k e n e d w it h th e su p rem e fu ll a w a k e n in g a s to th e w o r ld w it h its devas, w it h it s M a ra s, w ith it s B r a h m a s , w ith its re clu se s a n d b ra h m a n s, it s c re a tu re s w it h devas a n d m en . T h is I kn ew , || 2 7 || " B u t w h en , m o n k s, th e v isio n o f k n o w le d g e o f th e s e fo u r a r iy a n tru th s , w ith th e th re e section s a n d tw e lv e m o d e s as t h e y r e a lly are, w a s w e ll p u rified b y m e , th e n w a s I , m o n k s, th o r o u g h ly a w a k e n e d w it h th e su p rem e fu ll a w a k e n in g as t o th e w o rld . , . w ith it s reclu ses a n d b ra h m a n s, it s c re a tu re s w ith devas a n d m en . T h is I k n e w . || 28 j| " M o reo ver, th e v isio n o f k n o w led g e a ro se in m e : ' F re e d o m o f m in d is fo r m e u n sh a k e a b le , th is th e la s t b irth , th e r e is n o t n o w a g a in -b e c o m in g .'3 " T h u s sp o k e th e L o r d ; d e lig h te d , th e g ro u p o f fiv e m o n k s re jo ice d in th e L o r d 's u tte r a n c e . M o reo ver, w h ile th is d isco u rse 4 w a s b e in g u tte re d , dhamrna.v is io n , d u stless, sta in le ss, aro se to th e v e n e ra b le K o n cja fin a t h a t “ w h a te v e r is o f t h e n a tu re t o u p rise, a il t h a t is o f th e n a tu re to s t o p ." {j 29 [| A n d w h e n th e L o rd h a d ro lled th e dham m a-w h e e l, th e e a r th devas m a d e th is so u n d heard® : [11] “ T h e su p re m e dham m aw h e el ro lle d th u s b y th e L o rd a t B e n a re s in th e d e er-p a rk a t 1 th e c r a v in g -or t h ir s t {ianha) -which, le a d s t o th.fi u p r is in g o f ill m u s t b e g iv e n u p . * E a c h o f t h e four tr u th s is tr e a te d a s (r) a t r u t h -which (2) m u s t b e in som e w a y resp o n d e d to , iliicI w h ic h (3) h a s been, in t h a t w a y re sp o n d e d to . *■O n e o f t h e f o n n u lE o f araliivnship1 veyydharajia. ca lle d a t D A . 130 a sutta (discourse) w it h o u t verses. • C f . V in . iii, 1 8 - 1 9 { B .D , i. 33 ).

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I s ip a ta n a c a n n o t b e ro lle d b a c k b y a, reclu se o r b ra h m in o r deva o r b y M a ra o r b y B ra h m a o r b y a n y o n e in th e w o rld /* H a v in g h e a rd th e so u n d o l th e e a rth devas, th e devas o f th e F o u r G re a t K in g s 1- m a d e th is so u n d h ea rd . . . th e T h ir t y devas . . , Y a in a 's devas . . „ th e H a p p y devas . . . th e devas w h o d e lig h t in c rea tio n . . . th e devas w h o d e lig h t in th e creatio n o f o th e rs . . . th e devas o f B r a h m a ’s re tin u e m a d e th is sound h e a rd : " T h e su p rem e dhamma-w h ee l ro lle d th u s b y th e L o rd a t B e n a re s ■in th e d e e r-p a rk a t Is ip a ta n a c a n n o t b e r o lle d b a c k b y a reclu se or b ra h m in or deva o r b y M ara o r b y B ra h m a o r b y a n y o n e in th e w o r ld ,” || 30 jj In th is w ise in t h a t m o m en t, in t h a t seco n d , in t h a t in s ta n t, th e so u n d re a c h e d a s fa r as th e B ra h m a -w o rld , a n d th e te n th o u sa n d fo ld world-system ® tre m b le d , q u a k e d , sh o ok v io le n tly a n d a ra d ia n ce , sp le n d id , m easureless, su rp assin g th e devas’ o w n g lo r y ,3 Tvas m a n ife st in th e w o rld . T h e n th e L o rd u tte re d th is solem n u tte r a n c e : " In d eed , K o n d a n n a h a s u n d e rsto o d , ind eed , K o n d a iin a h a s u n d e rsto o d ." T h u s it w a s th a t A il fiat a K o n d a n n a * b e c a m e the v e n e ra b le K o n d a iin a 's n a m e .6 1131 ii ' ' T h e n th e v e n e ra b le A fin a ta K o n d a iin a , h a v in g seen dhamma * a tta in e d dham m a k n o w n dham m a,6 p lu n g e d into dhamma, h a v in g crossed o v e r d o u b t, h a v in g p u t a w a y u n c e rta in ty , h a v in g a tta in e d w ith o u t a n o th e r ’s h elp to fu ll co n fid en ce in th e te a c h e r ’s in s tr u c tio n ,7 sp o k e th u s t o th e L o r d : " M a y I, L o rd , re ce iv e th e g o in g fo r th 8 in th e L o r d 's presence, m a y I re ce iv e o rd in a tio n ? ” 41 C o m e, m o n k 10, '1 th e L o rd sa id , " w e ll ta u g h t is dhamma 1 l.& . t h e R e g e n ts o f t h e lo u r quarters* A lo n g er lis t o f d/rtfas is t o be found, a t i. 2S9. * C f A . i. ■ devartatfi dev&nttbhavatpt, cf. J>. ii. 12, Jlf. iii. 120. * anndta m e a n in g " w h o hi!3 u n d erstood H e is o ften called. A f in a K o n d a fin a . A t A . L * 3 h e is ca lle d '' fo re m o st o f th e d iscip le s of lon g s ta n d ­ in g ." ’ V erse s AX. Tkag. 6 73-88 , F o r v ie w t h a t A n n a -was nis person a l n am e, see M rs. R h y s D a v id s , Gotanm the M a n , p . a 02, G .S . i. n, 2, V e r s a of U p lift (S , B , B , V I I I ) , p . ^ 3 , n. r. See t o o U-dA. 3 7 1 , P ss. B rtth , p . 284 . * Sa m y u tln a c c o u n t D r e a k i off liere. * Q u o te d P u d v A . 1 3 , th e la s t I v o in reverse order, C f. D . i. n o , C48; A . -sr. j S ; AT. i- 234. 5° i * pabbajya, * npascimpada. 10 T h e first tim e t h a t th is , th o u g h t to b e t h e o ld est formula, for le a v e t o b e co m e a d is c ip le o f G o t a m a ’s, is ii9 « l in t h e FiM ayo. T h e O rder w as n ot a3 y e t in e x is te n c e , a n d t h e ord in ation reg u latio n s w ere n eith er a p p o in te d nor w as o rd in a tio n s e p a r a te d b y a period o f p ro b a tio n fro m th e t im e o f a d is c ip le s " g o in g f o r th " , pabbajja, irom h om e, o r th e h ou seh old life, in to hom elessness.

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fa re th e B r a h m a -fa r in g fo r m a k in g a n u t t e r e n d o f ill* " S o th is c a m e to b e th is v e n e r a b le one*s o rd in a tio n . || 33 j| T h e n th e L o rd e x h o rte d , in s tru c te d th o s e re m a in in g m o n k s w it h dham m a-talk. T h e n w h ile t h e y w ere b e in g e x h o rte d , in s tru c te d b y th e L o rd w it h dham ?na-talkr dham m a-vision , d listle ss, sta in le ss, aro se t o th e v e n e ra b le V a p p a 1 a n d t o th e v e n e ra b le B h a d d iy a / t h a t " w h a te v e r is o f th e n a tu r e to u p rise , a ll th a t is o f th e n a tu r e to s t o p ." |{ 3 3 || T h e se , h a v in g seen dhamma, a tta in e d dhamma-, k n o w n dham m a . . . h a v in g a tta in e d w ith o u t a n o th e r ’s h e lp to fu ll co n fid e n ce in th e te a c h e r ’s in stru c tio n , sp o k e th u s t o t h e L o rd : '* M a y w e, L o rd , re c e iv e th e g o in g fo rth in th e L o r d 's p re se n c e , m a y w e r e c e iv e o rd in a tio n ? ” " C o m e ,m o n k s / 't h e L o rd sa id , “ w e ll t a u g h t is dham nui, fa re [13] th e B ra h m a -fa r in g fo r m a k in g a n u t t e r en d o f i l l / ’ S o th is ca m e to b e th e se v e n e ra b le o n e s’ o rd in a tio n , || 3 4 f| T h e n t h e L o rd , e a t in g th e fo o d b ro u g h t b a c k b y th ese,* e x h o rte d , in s tru c te d th o se re m a in in g m o n k s w ith dh am m a-talk, s a y in g : " L e t th e g r o u p o f six * li v e o n w h a te v e r th e th re e m on ks* b rin g w h e n t h e y h a v e w a lk e d fo r a lm s fo o d .” j| 35 |[ T h e n w h ile t h e y w e re b e in g e x h o rte d , in s tr u c te d b y th e L o r d w ith dham m a-t a lk , dham m a-vision, d u stless, sta in le ss, arose to th e v e n e ra b le M a h a n a m a 6 an d to th e v e n e ra b le A s s a ji,* t h a t " w h a te v e r is o f th e n a tu re t o u p rise , a ll th a t is o f th e n a tu re to s t o p ." j| 36 || T h e se , h a v in g seen dhamma, a tta in e d dhamma . . h a v in g a tta in e d w ith o u t a n o th e r 's h elp to fu ll c o n fid e n ce in th e te a c h e r ’s in stru c tio n , sp o k e th u s t o th e L o r d : " M a y w e , L o rd , re ce iv e th e g o in g fo r th in t h e L o r d ’s p re se n c e , m a y w e r e c e iv e o rd in a tio n ? ” " C o m e , m o n k s ,” th e L o r d said, " w e ll t a u g h t Is dham m a, fa re th e B ra h m a -fa r in g fo r m a k in g a n u t t e r e n d o f i l l . ” S o 1 V e r se s a t T k a g . S i, see a ls o T h a g A . 15 0 , V A . 9 6 5 , M A . ii. 19 2 , A A . i. 147., J a . i. S i t ; M rs. R h y s D a v id s , M a n u a l, p . 63. * N o v e r s e s ascrib ed t o h im . S e e V A . 9 65 , M A , tu 19 2 , A A , i. 1 4 7 , J& , i. 82. O m itte d fr o m D .-P .F .iV . * K o n d a n n a , V a p p a a n d B h a d d iy a . * I.e . G o tam a. a n d t h e g ro u p o f five. * R e fe r e n c e s && u n d er n. -z a b o v e . S e e a lso D h A . Ii. ■74. In clu d ed , in

D.P.P.N.

* T h e d is c ip le th r o u g h wiLom S a r ip u tta a n d so M o g g a ll& n a b e c a m e follow ers oi G o ta m a , see V i»* 1. 3 ff. (b elo w , p. 51) ; a lso M . 1. 2 * 7 (Cu fasaccaka S u t f a)' S . iii. 12 4 ff., M A . ii. 2 70 , 2 7 1 , an d p . 52. n , 3 b e lo w . ”

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th is ca m e to b e th e se v en era b le ones* o rd in a tio n . || 3 7 |j T h e n th e L o r d a d d re sse d th e g r o u p o f five m o n k s, s a y in g : ” B o d y , m o n ks, is n o t self*1 N o w w ere th is b o d y se lf, m on ks, th is b o d y w o u ld n o t te n d to sick n ess, a n d one m ig h t g e t th e ch an ce o f s a y in g in . re g a rd to b o d y , ' L e t b o d y b e co m e th u s fo r m e , le t b o d y n o t b ecom e th u s fo r m e J. B u t in a sm u ch , m o n ks, a s b o d y is n o t se lf, th erefo re b o d y ten d s to sickn ess, a n d o n e d oes n o t g e t t h e ch an ce o f s a y in g in re g a rd to b o d y , ‘ L e t b o d y b eco m e th u s fo r m e, le t b o d y n o t b e co m e th u s for m e * . I] 38 || F e e lin g is n o t s e lf . . . a n d on e d o es n o t g e t th e c h a n c e o f s a y in g in re g a rd to fe elin g , 'L e t fe e lin g b e co m e th u s fo r m e, le t fe e lin g n o t b eco m e th u s for m e [| 39 |[ " P e rce p tio n * is n o t s e lf. . . . T h e h a b itu a l te n d en cie s are n o t s e lf . . . one d oes n o t g e t th e ch a n ce o f s a y in g in re g a rd to th e . h a b itu a l ten d en cies, * L e t th e h a b itu a l ten d en cies b e co m e th u s fo r m e , le t th e h a b itu a l ten d en cies n o t b ecom e th u s fo r m e

II.40 II " C on scio u sn ess is n o t s e lf . . . [13] . . . In a sm u ch , m o n k s, as co n scio u sn ess is n o t se lf, th erefo re con sciousn ess ten d s to sic k n e ss, a n d one d oes not get th e ch a n c e to s a y in re g a rd to con sciou sn ess, * L e t consciousness b ecom e su c h fo r m e, let co n scio u sn ess n o t b e co m e th u s fo r m e .' [| 4 1 |J W h a t do y o u th in k a b o u t th is, m o n k s ? I s b o d y p e rm a n e n t or im p e rm a n e n t ? ” " Im p e rm a n e n t, L o r d ." " B u t is th a t w h ic h is im p erm an en t p a in fu l o r p lea su ra b le* ? " " P a in fu l, L o r d ." " B u t is i t fit to co n sid er th a t w h ic h is im p e rm a n en t, p a in fu l, o f a n a tu r e to c h a n g e , a s ' T h is is m in e, th is a m I, th is is m y s e lf ' ? " " I t is n o t L o r d .” H42 |[ " I s fe e lin g . . . p e rcep tio n . . . a re th e h a b itu a l ten d en cies . . . is co n sciou sn ess p e rm a n e n t or im p e rm a n en t ? " 1 T h is ia m o u s S e c o n d U tt e r a n c e g iv e n also a t S . iii. 66, w h e r e ca lled " T h e F i v e " , d o u b tless r e fe r r in g t-s t h e fiv e d iscip le s w h o h e a rd it . a n d t o t h e fiv e topics^ b o d y . . „ con sciousn ess (or m ind) w h ich it co v e r e d ; cf. M. iii. 19 . T r a n s la te d a t K . S . iii. 59 , F u r . D ia l, ii, 165 f,, M rs. R h y s D a v id s , M a n u a l, p , 150,. E . J . T h o m a s, L if e o f B u d d h a , p . 88. * suhha. dubkha.

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" Im p e rm a n e n t, L o rd *” " B u t is th a t w h ic h is im p e rm a n en t p a in fu l o r p le a s u ra b le ? " " P a in fu l, L o r d .” 4‘ B u t is it fit to co n sid er th a t w h ich is im p e rm a n e n t, p a in m l, o f a n a tu re to c h a n g e , a s * T h is is m in e, th is a m I , th is is m y s e lf ' ? ,J " I t is n o t so, L o r d ." ||43 || “ W h e re fo re , m o n k s, w h a te v e r is b o d y , p a s t, fu tu re , p re se n t, o r in tern a l o r e x te rn a l, o r g ro ss or s u b tle , o r lo w o r e x c e lle n t, w h e th e r it is fa r o r n e a r— a ll b o d y sh o u ld , b y m ea n s o f rig h t w isd o m , b e seen, a s it r e a lly is, th u s : T in s is n o t m in e, th is a m X n o t, th is is n o t m y se lf. H44 || '* W h a te v e r is fe elin g . . . w h a te v e r is p e rc e p tio n . , , w h a te v e r are th e h a b itu a l te n d en cie s . . . w h a te v e r is co n sciou sn ess, p a st, fu tu re , p r e s e n t o r in te rn a l or e x te rn a l, or g ro ss o r su b tle , o r lo w o r e x c e lle n t, w h e th e r fa r o r n e a r— a ll co n scio u sn ess sh o u ld , b y m ean s o f rig h t w isd o m , b e seen a s it r e a lly is, th u s : T h is is n o t m in e, th is a m I n o t, th is is n o t m y self. || 45 [1 " S e e in g in th is w a y , m o n k s, th e in s tr u c te d 1 d isc ip le o f th e a riy a n s d is re g a rd s2 b o d y a n d he d isreg a rd s fe elin g a n d he d isreg a rd s p e rc e p tio n a n d h e d isreg a rd s th e h a b itu a l te n d e n cie s a n d h e d isre g a rd s co n scio u sn e ss ; d is re g a rd in g h e is d isp a ssio n ­ a te ; th ro u g h d isp a ssio n h e is fre ed ; in fre ed o m th e k n o w le d g e com es to b e : ‘ I am fre e d and he k n o w s :D e s tr o y e d is b irth , liv e d is th e B ra h m a -fa rin g , d o n e is w h a t w a s to be d o n e, th e re is n o m o re o f b e in g su ch o r s u c h ." |[ 4 6 |[ T h u s sp o k e th e L o rd ; dcLighted, th e g ro u p o f five m o n k s re jo ic e d in w h a t th e L o r d h a d said . M o re o v e r w h ile th is d is­ cou rse w a s b e in g u tte re d , th e m in d s o f th e g ro u p o f fiv e m o n k s w ere fre e d fro m th e c a n k e rs w ith o u t grasping* A t t h a t tim e th ere w ere s ix p e rfe c te d ones in th e w o rld . [] 4 7 j| 6 [j T h e F ir s t P o rtio n fo r R e c ita l.

[14]

A t th a t tim e in B e n a re s th e re w a s a y o u n g m a n o f fa m ily , th e so n o f a {great) m e rch a n t*, d e lic a te ly re a re d , c a lle d Y a s a B. 1 sutavatU. o n e w h o h a s h e a r d , hen ce le a r n t (th e o ra l te a c h in g ). 1 ntbbindati, tu r n s a w a y fr o m , is d is g u ste d b y . H e " d isreg a rd s " c a u s e h e re fu ses t o k n o w . * S e e B .Z 5. i. 1 0 a n d its a . ? , 3, * S e e B.£>, ii. In tr .. x l v j i a n d p . 43, n- 4 * V e r s e s a t T ha g . 1 1 ? .

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H e h a d th re e m an sio n s, o n e fo r th e co ld w e a th e r, o n e fo r th e h o t w e a th e r, one fo r th e rain s. B e in g 1 m in istered t o b y b a n d s o f fe m a le m u sicia n s1 fo r fo u r m o n th s in th e m a n sio n fo r th e rain s, h e d id not co m e d o w n from th a t m a n sio n 3. T h e n w h ile Y a s a , th e y o u n g m a n o f fa m ily , w a s p ossessed o f and p ro v id ed w ith th e fiv e k in d s o f sen se-p leasu res3, a n d w a s b e in g m in istered to , he fe ll a sle e p first a n d his s u ite fell asleep a fte r h im , an d an o il la m p w a s b u rn in g a ll th ro u g h th e n ig h t. |( I |[ T h e n Y a s a , th e y o u n g m an o f fa m ily , h a v in g a w o k e n first, saw his o w n s u ite sleep in g , one w ith a lu te in th e h o llo w o f h er arm , o n e w ith a t a b o r a t h er n eck , o n e w ith a d ru m in th e h o llo w o f h e r a rm , on e w ith d ish e ve lle d h a ir, one w ith saJiva d rip p in g from h e r m o u th , m u tte r in g in th e ir sleep, lik e a c e m e te ry b efo re h is v e r y e y e s ,4 S eein g th is, its p eril g rew p la in , a n d his m in d w a s se t on d isre g a rd in g i t . * T h e n Y a s a , th e y o u n g m an o f fa m ily , u tte re d a so lem n u tte ra n ce : “ W h a t d istress ind eed , w h a t a fflictio n in d e e d ." || 2 [| T h e n Y a s a , th e y o u n g m an o f fa m ily , h a v in g p u t on his g o ld en sa n d a ls, a p p ro a c h e d th e d o o r o f th e d w ellin g . N o n ­ h u m an bein gs o p en ed th e door, th in k in g : “ L e t th e re b e no o b sta cle fo r th e g o in g fo rth from h o m e in to hom elessness o f Y a s a , th e y o u n g m a n o f fa m ily .” T h e n Y a s a , th e y o u n g m an o f fa m ily , a p p ro a c h e d th e c ity -d o o r. N o n -h u m a n b ein g s opened th e d o or, th in k in g : " L e t th e re b e no o b sta c le for th e g o in g fo rth from h o m e in to hom elessness o f Y a s a , th e y o u n g m a n o f f a m ily ." T h e n Y a s a , th e y o u n g m a n o f fa m ily , a p p ro a c h e d th e d e er-p a rk a t Is ip a ta n a . || 3 || A t th a t tim e , th e L o rd h a v in g risen in th e n ig h t to w a rd s d a w n , w a s p a cin g u p a n d d o w n in th e open a ir. T h e L o rd sa w Y a s a , th e y o u n g m an o f fa m iiy , co m in g in th e d ista n ce : seein g him , h a v in g com e d o w n from {the place) w h ere he w a s p a c in g u p a n d d o w n , h e s a t d o w n on a n a p p o in te d sea t. T h e n Y a s a , th e y o u n g m an o f fa m ily , w h en h e w a s near, u tte re d th is solem n u tte ra n c e to th e L o rd : “ W h a t d istress ind eed , w h a t afflictio n 1 n tp p u riseh i turiyek1 see n . a t D ia l ii. 18 ; a ls o F u r , D i a l i. 356, 1 E t a d in ^ hcttha pa,s&d5.. A ii. n , A I. i. 504 read h etihapasidani, ' ‘ t o th e lo w er (p a r ts o f th e) m a n s io n /' O n pdsada, see B .L ), ii. 16, n. 5, 6. ■ C f. V itt. iii 72, D . i. 36, 6o, and I> A . 1 2 1 . * h a iih a p a tS a m s u s d fia tft m a n n e , lit. on e w o u ld t h in k o n e ’s b a n d h a d re ach ed a c e m e te r y , H atlhappatia, w h a t o n e c a n p u t o n c 'i b a n d o n , a n d so w h a t is b e fo re o n e 's ey es. * -a ib b id d y a ciiiayrt s a & f& a s i.

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in d e e d .1' T h e n th e L o rd sp o k e th u s t o Y a s a , th e y o u n g m an o f f a m i ly : “ T h is , Y asa,, is n o t d istre ss, th is, Y a s a , is n o t a fflictio n . C o m e, sit d o w n , Y a s a , I w ill te a c h y o u dham m a."

II4 II

T h e n Y a s a , th e y o u n g m a n o f fa m ily , th in k in g : " I t is sa id th a t th is is n o t d istre ss, th a t th is is n o t a fflic tio n " , e x u lta n t a n d u p lifte d , h a v in g ta k e n o ff his g o ld en sa n d a ls, a p p ro a c h e d th e L o rd ; h a v in g a p p ro a c h e d , h a v in g g re e te d th e L o rd , h e s a t d o w n a t a re sp e ctfu l d is ta n c e . A s he w a s s ittin g d o w n a t a re sp e c tfu l d is ta n c e , th e L o r d ta lk e d a p ro g re ssiv e t a lk 1 t o Y a s a , th e y o u n g m a n o f fa m ily , th a t is to s a y , t a lk o n g iv in g , t a lk on m o ra l h a b it, t a lk o n h e a v e n , h e e x p la in e d t h e p e ril, th e v a n it y , th e d e p r a v it y o f p le a s u re s o f th e senses, th e a d v a n ta g e in re n o u n c in g them . || 5 J| W h e n th e L o rd £15] k n e w t h a t th e m in d o f Y a s a , th e y o u n g m a n o f fa m ily , w a s r e a d y , m a lle a b le , d e v o id o f h in d ra n c e s, u p lifte d , p le a se d 2, th e n h e e x p la in e d to h im th e te a c h in g on dhamma w h ic h th e a w a k e n e d ones h a v e th e m s e lv e s d is c o v e re d : ill, u p risin g , sto p p in g , th e W a y 3. A n d ju s t a s a cle a n d o t h w ith o u t b la c k sp e c k s w ill ta k e a d y e e a s ily , e v e n so (as h e w a s sittin g ) on t h a t v e r y se a t, dham m a-v isio n , d u stless, sta in le ss, aro se to Y a s a , th e y o u n g m a n o f fa m ily , th a t “ w h a t­ e v e r is o f a n a tu re to u p rise , a ll th a t is o f a n a tu re t o s t o p .”

II6II

’

T h e n th e m o th e r o f Y a s a , th e y o u n g m a n o f fa m ily , h a v in g m o u n te d u p t o th e m a n sio n , n o t se e in g Y a s a , th e y o u n g m a n o f fa m ily , a p p ro a c h e d th e (great) m e rc h a n t, th e h o u se h o ld e r; h a v in g a p p ro a ch e d she sp o k e th u s to th e (great) m e rc h a n t, th e h o u s e h o ld e r : “ H o u se h o ld e r, y o u r so n , Y a s a , is n o t to be se e n .” T h e n th e (great) m e rc h a n t, th e h o u seh o ld er, h a v in g d is p a tc h e d m essen gers o n h o rse -b a c k t o th e fo u r q u a rte rs, h im se lf a p p ro a c h e d th e d eer-p a rk a t Is ip a ta n a . T h e (great) m e rc h a n t, th e h o u seh o ld er, s a w th e p r in ts o f g o ld e n sa n d a ls, a n d seein g th e m he fo llo w e d them a lo n g , j| 7 Jj T h e L o rd sa w th e (great) m e rc h a n t, th e h o u seh o ld er, c o m in g 1 T h is p a s s a g e is f r e q u e n tly fo u n d £n c o Q n e c tio a

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I n sen se o i with. L*hC t e a c h id g , p rep ared t o fo llo w it. N o t e t h a t p a fip a d a (of t h e fo u r th tr u th ) , t h e co u rse w h ic h le a d s t o ce a s in g o f 01, is h ere r ep resen ted b y t h e o n e w o rd magga. T h is m a y b e a s u b s titu tio n io r t a e " fo u r th t r u t h b u t t h e o r ig in a l notion,, in.

24

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in th e d ista n ce ; seein g him , it occurred to th e L o rd : " Sup p o se T w ere to p erfo rm su ch a p s y c h ic w o n d er th a t th e (great) m erch an t, th e househ old er, s ittin g here, sh o u ld n o t see Y a s a , th e y o u n g m a n o f fa m ily , s ittin g here ? ” T h e n th e L o rd p erfo rm ed su ch a p s y c h ic w o n d er. J| 8 || T h en th e (great) m erch an t, th e h ouseh old er, a p p ro a ch e d th e L o rd ; h a v in g a p p ro a ch e d he sp oke th u s to th e L o rd ; hA. L 37 as am ong t h e / ' co n verts"' who* because converted first., should, so som e monks thought, have been given precedence over the G reat Pair ; a t D M * i. 100, as h avin g heard th e TuridiLovada [cf. V A . 1106 and Ja. No. 3.S8). x x x , 79 mentions their conversion as a subject to be represented ia th e rclic shrine of th e M a h l Thupa. * vast can also mean a prostitute,, b u t here p ro b ab ly used in opposition to bhadda, high standing.

32

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f' W h a t do y o u th in k o f th is, y o u n g m en ? W h ic h is b e tter for y o u , th a t y o u sh ou ld se e k for a w o m a n or th a t y o u sh ou ld se e k for th e se lf1 ? " T r u ly th is w e re b e tte r for us, L o rd , th a t w e should seek fo r th e s e lf/ ' " W e ll then, y o u n g m en, y o u sit d o w n , T w ill te a c h yo u dhamma/* S a y in g , " Y e s , L o r d / ' this g ro u p o f friends o f h igh sta n d in g , h a v in g greeted th e L o rd , sat d o w n a t a resp ectfu l d ista n ce. || 3 || T h e L o rd ta lk e d a p rogressive t a lk to these, th a t is to sa y, t a lk on g iv in g , ta jk on mora] h a b it, ta lk on h e a v e n , . .th a t w h a te v e r is o f th e n a tu re to uprise, a ll th a t is o f th e n a tu re t o stop.'** II 4 f] T h ese, h a v in g seen dhamma , a tta in e d dhamma > know n dhamma, p lu n ged in to dham m a* [23] * . * sp o k e th u s to the L o rd : *4M a y w e, L o rd , receive th e g o in g fo rth in th e L o rd 's presence, m a y w e re ce iv e o rd in a tio n ? " " Come^ m o n k s / ’ th e L o rd said , " w e l l ta u g h t is dhamma, fa re th e B ra h m a -fa rin g for m a k in g an u tte r end o f il l / 1 So th is ca m e to be these ve n e ra b le ones" ord in atio n . || 5 jj T o ld is th e C ase o f th e G ro u p o f F rie n d s o f H ig h S ta n d in g . If 14 [] T h e Secon d P o rtio n fo r R epeatin g* T h e n th e L o rd , w a lk in g on tour, in. due course a rriv e d a t U ru v e la , Now* a t th a t tim e th re e m a tte d h a ir a scetics, K a ss a p a o f U r u v e la / K a ss a p a o f th e R iv e r ,5 K a ss a p a o f G a y a ,6 w ere liv in g a t U ru v e ia . O f th ese, th e m a tte d h air a sce tic K a ss a p a o f U ru v e la w as lead er, gu id e, h ig h est, ch ief, h e a d o f * attanam gav&seyy&tha.

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na gaves&atha, t h a t y e in th e b o n d s o f darkn ess sh ou ld n o t h u n t for a la m p : -and t h e co m p o u n d aiiadipa- o f £>+ ii., * w axid S n . 501. * A s in I . 7* 5^6. ' 1 As. in I, 6. 32* * Verses a t T ha g 375-3E0, A t A . i. 25 he is called chief of th o se disciples

who have large followingsTk&gA* i, 7 1 recounts th a t one of this Kas&apa'a followers, B ejatthaslsa, was tam ed w ith him (see below, 20- 18, 19) and afterwards became A n a c d a 's preceptor. These three Kas?tapas were brothers* T h e y had a. sister whose son,. SenaJca* was coavextcd b y th e Lord, see Ps$i Br&ihtt p. 1So. O n the three brothers, see Mrs. R h y s ^Davids, j v 206 .ff* ■ ■/ .f, o i t h e riv er N e ra n ja ra . H is verses a t Thag* 34^-344TkagA* on TJruvelalcassarpa s a y s t h a t K a s s a p a o f th e R aver w as so c a lle d b oca use he w en t fo rth a t a b e n d m a g r * a t r iv e r ; an d t h a t Ka^&apa o f G a y a w a s s o c a lle d becau se h e w en t fo r th a t G a y S s ls a , * V erse s a t Thag, 345-349*

16*1-4]

M A H A V A G G A

I

33

fiv e h u n d re d m a tte d h air a sce tics ; th e m a tte d h air a scetic K a ss a p a o f th e R iv e r w a s lea d er * . _ h ead o f th re e hu n d red m a tte d h a ir a scetics ; th e m a tte d h a ir a sce tic K a s s a p a o f G a y a w a s le a d e r . * . h e a d o f tw o h u n d re d m a tte d h a ir ascetics. \\ i j] T h e n th e L o rd a p p ro a ch ed th e h e rm ita g e 1 o f th e m a tte d h air a sc e tic K a ss a p a o f U r u v e la ; h a v in g ap p ro a ch ed , he sp o k e th u s to th e m a tte d h air a sce tic K a s s a p a o f U ru v e la : I f it is n o t in co n ve n ie n t to y o u , K a ss a p a , le t m e s t a y fo r one n ig h t in th e fire-ro o m /J " I t is n o t in co n ven ien t to m e, g re a t recluse, (but) th e re is a fierce serp en t k in g o f p sy c h ic p o w e r th e re ; he is a te r r ib ly ven em o u s sn ak e. D o n o t le t him h a rm y o u ." A n d a second tame th e L o rd sp ok e th u s to th e m a tte d h a ir a sce tic K a s s a p a o f U r u v e la : " I f it is n o t in co n ve n ie n t to y o u . , # " A n d a th ird tim e th e L o rd sp o k e th u s to th e m a tte d h air a sce tic K a ss a p a o f U r u v e la : " I f it is not in co n v e n ie n t to yo u , K a ssa p a , le t me s t a y fo r one n ig h t in th e fire-ro o m /1 " I t is n o t in co n ven ien t to m e, g re a t recluse, (but) th e re is a fierce serp en t k in g o f p sy c h ic p o w er t h e r e ; he is a te r r ib ly ven em ous snake* D o n o t le t him harm y o u .” " I t fe n ot lik e ly th a t he can harm m e. P le a se do y o u , K a ssa p a , a llo w (me th e use of) th e fire-ro o m /’ “ S ta y , g rea t reclu se, as y o u w ish i t . ” j| 2 || T h e n th e L o rd , h a v in g en tered th e fire-room , h a v in g la id dow n a grass m a t, sa t dow n cross-legged, k e ep in g h is b a c k erect, h a v in g caused m in d fu ln ess to b e present in fro n t o f him . T h en th a t serp en t sa w th a t th e L o rd h a d en tered , a n d seein g this* p a in ed , a fflicted , he b le w fo rth smoke* T h e n it o ccu rred to th e L o rd : " W h a t n o w if J t w ith o u t d e stro y in g this s e rp e n t's [24] skin a n d h id e a n d flesh a n d lig a m e n ts an d b o n es and th e m a rro w o f th e bones, w ere to m a ste r (his) h e a t b y h e a t ? ” |] 3 || T h en th e L o rd , h a v in g w o rk ed a w o rk o f p s y c h ic pow er, b le w fo rth sm oke. T h e n th a t serp en t, n o t co n q u erin g an ger, b la zed up. T h e L o rd , h a v in g a tta in e d th e co n d itio n o f h ea t, also b lazed up. W h en b o th w ere in flam es, th e fire-room b ecam e as th o u g h b u rn in g , ablaze, in flam es. T h e n th e m a tte d h a ir ascetics, h a v in g surro u n d ed th e fire-room , sp o k e t h u s ; 1 C f.

sv, 10 7 {& .D . i i

lo r m a n y sim ila rities w ith th is p i s sage.

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" B e a u tifu l in d ee d is th e g re a t recluse, (but) he w ill be harm ed b y th e s e r p e n t/ '1 {\ 4 |j T h en th e L o rd a t th e end o f th a t n igh t, w ith o u t h a v in g d e stro y e d th a t se rp e n t's sk in a n d h id e a n d flesh a n d ligam en ts a n d bones an d th e m a rro w o f th e bones, h a v in g m a ste re d (his) h eat b y h e a t, h a v in g p la c e d h im in his b o w l, sh ow ed h im t o th e m a tte d h a ir ascetic, U ru v e la k a ssa p a , sa y in g : T h is, K a s s a p a , is y o u r serp en t, his h eat w as m astered b y h e a t/ ' T h en it o ccu rred to th e m a tte d h a ir a sc e tic U ru v e la k a s sa p a : ** T r u ly th e g rea t recluse is o f g rea t p s y c h ic p ow er, o f g rea t m a je s ty , in th a t he can m a ste r b y h e a t th e h e a t o f th e fierce serpen t k in g w h o h as p s y c h ic p o w er and is a te r r ib ly ven em o u s sn ak e ; but y e t he is n o t a p e rfe cte d one as I am /* |] 5 j| N e a r th e N e ra fija ra ,3 th e L o td sp oke th u s to th e m a tte d h a ir a sc e tic U r u v e la k a s s a p a : “ I f it is n o t in con ven ien t t o y o u , K a ssa p a , le t m e s t a y th is d a y (on ly)3 in th e fireh a lh 4J* I t is n o t in co n ven ien t to m e, g rea t reciuse, (but) as I am a n x io u s fo r y o u r co m fo rt I w a rn y o u th a t there is a fierce serp en t k in g there, o f p s y c h ic power* a te r r ib ly venem ous sn ak e. D o not le t h im h a rm y o u / J " I t is n ot lik e ly th a t he ca n h a rm m e. P le a se do y o u , K a ss a p a , a llo w {me th e use of) th e fire-room ,*" " I t is g iv e n " ; h a v in g u n d erstood th is, th e fearless one entered* fear overpassed. H a v in g seen th a t th e h o ly m an* h a d en tered , th e c h ie f o f s n a k e s 7, afflicted , b le w fo rth sm oke. T h e ch ief o f m en , jo y fu l, u n p ertu rb ed , b le w fo rth sm oke th ere 1 T e x t read s n&ge na vihefhissaiik b u t should be corrected, as V i n . Texts i. 120, n. 3 indicates, b y paralLcl passage a t Vin. ii. 295 : -niigent* vihe$ftiyis$atit which I fallow. C i n g . edru reads nagena viðiyati, is harmed b y th e serpent, which also m a k e s sense \S th e ascetics, seeing G otam a in flames, thought be v/as already brou ght t o harm. * F o r n o te on t h is rep etitio n o i th e s to r y (in th is a n d th e n e x t par.) in a m ore p o p u ia r s ty le , see Vi-n* T exts u I20j n. 4* ■ ajjupho ; see B .D . ii+ 64, n* 1. V A . 9 7 1 also e x p la in s b y a jja ekadivasam , * Teret r e a d s aggisalam hi ; C in g, ed n . aggisaram&tn&i ; v j * a t Vin, L 365

aggis&fdyatji. *■ &gydg th e braids, th e bun d les on th e carryin g-p oles, th e im plem ents for fire-w orship b ein g carried a w a y a ll m ix ed up in th e w a t e r ; seein g th is, it o ccu rred to him : “ I hope m y b ro th ers are not in d a n g e r," a n d he d isp a tch e d m a tte d h air ascetics, s a y i n g : 11 G o an d find o u t a b o u t m y b roth ers,"' and h e h im self w ith his tw o h un dred m a tte d h air a scetics ap p ro ach ed th e venerable K a ssa p a o f U ru v e la l h a v in g a p p ro ach ed , he sp o k e th u s to th e ven erab le K a ss a p a o f U r u v e la : " I s this b e tte r, K a ssa p a ? ” “ Y e s , frien d , th is is b e tte r / ' || 22 || T h en th ese m a tte d hair ascetics, h a v in g let th e ir h a ir, th e ir braids, th eir bundles on th e carrying-poleSj th eir im plem ents for fire-w orship be ca rrie d a w a y all m ix ed up in th e w ater, a p p ro ach ed th e L o rd ; h a v in g approached* [34] h a v in g in clin ed their h ead s to th e L o rd 's feet, th e y sp ok e th u s to the L o r d ; " L o rd , m a y w e receive th e g o in g fo rth in th e L o rd 's presence, m a y w e receive o rd in a tio n ? " “ C om e, m on ks/" th e L o rd said, " w ell ta u g h t is dkammtt, fare th e B ra h m a -fa rin g for m a k in g an u tte r end o f i l l / ’ So th is cam e to be these ven e ra b le ones" ordination. ]| 23 [| T h ro u g h th e L o rd 's p sych ic resolution * five h un dred iirestic k s could n ot be ch o p p ed , (and) were ch op p ed ; fires cou ld n o t be kind led (and) w ere kind led \ co u ld not be extin g u ish ed 1 R e p e a tin g (J 19 \\ fo r th e fo llo w ers oi K a s s a p a of t h e K iv e r .

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(and} w ere e x tin g u ish e d ; fiv e h u n d re d Jire-vessels w ere created* I n th is w a y th e re c a m e to be three th o u san d five h u n d red m a rvels, J| 24 (| 20 |j T h e n th e L o rd f h a v in g s ta y e d a t U ru v e la fo r as lo n g as he fo u n d su itin g , set o u t on to u r for G a y a H e a d to g eth e r w ith a large O rd er o f m o n k s, w ith a il those sam e th o u san d m on ks w h o had fo rm e rly b e en m a tte d h a ir ascetics. T h e n th e L o rd s ta y e d n e a r G a y a a t G a y a H e a d to g e th e r w ith th e th o u sa n d m on ks. |[ X [| A n d th ere th e L o rd ad dressed th e m o n k s, s a y in g ; " M onks, e v e ry th in g is b u rn in g .1 A n d w h a t, m o n ks, is e v e ry th in g th a t is bu rn in g ? T h e e y e , m o n k s, 15 b u rn in g , m a te ria l sh ap es are b u rn in g, consciousness th ro u g h th e e y e 3 is b u rn in g, im p in g e ­ m e n t on th e e y e 3 is b u rn in g , in o th e r w ord s th e fe e lin g w h ich arises from im p in g em en t on the eye , be it p leasan t o r p a in fu l o r n e ith e r p a in fu l n or p le a sa n t, th a t too is burning. W ith What is it bu rn in g ? I s a y it is b u rn in g w ith th e fire o f passion,* w ith th e fire o f h a tre d , w ith th e fire o f s tu p id ity ; it is b u rn in g because o f b irth , agein g, d y in g , b ecause o f g rie f, sorrow , suffering, la m e n ta tio n a n d d esp air. || 2 II *r T h e e a r is b u rn in g, sound s are b u rn in g , . - th e nose is b u rn in g, odours are b u rn in g . , . th e to n g u e is bu rn in g, ta ste s are bu rn in g * . . th e b o d y is b u rn in g , ta n g ib le o b je c ts are burning . . . th e m ind is burning* m e n ta l sta te s are bu rning, consciousncss th ro u g h th e m ind* is b u rn in g, im p in g em e n t on th e m ind is burning, in o th e r w o rd s th e feelin g w h ich raises th ro u g h im p in gem en t on th e m in d , be i t p le a sa n t o r p a in fu l o r n e ith e r p a in fu l n or p le a sa n t, th a t to o is bu rn in g. W ith w h a t is it b u rn in g ? I sa y it is b u rn in g w ith th e fire o f passion, w ith th e Jire o f h a tre d , w ith th e fire o f s tu p id ity ; it is burning because o f b irth , a g ein g , d y in g , because of grief, sorrow , suffering, la m e n ta tio n and d espair. || 3 || " Seein g th is, m o n ks, th e in stru c te d d iscip le o f th e a riy a n s d isregard s th e eye and h e d isreg ard s m a te ria l shapes a n d he 1 Q u o te d a t K t u . 209, * CdiAAAMtrjiiw^-Mrt, ar«. c o ^ n i s io ^ t y t h e eye, visioTiO r Seeing, S e e ift t d , P sy ch , E thics, 2nd ed n ., p. 1 6 1 . n. j ; D ia l, iu 340, iii- 230 : an d cf. M . i. i * t f1 cakkhusamphorssa, or im p ressio n on, or c o n ta c t w ith , th e eye, 1 Q u o te d a t 3^. * m an& tinnaK a. i.e . co g n is in g b y t h e m in d , 1 a p p ie tie n d in g J.

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d isreg a rd s consciousness th ro u g h th e e y e a n d h e d isregard s im p in g em en t on th e e y e , in o th e r w o rd s th e feeling* w h ich arises from im p in gem en t on th e eye , b e it p lea sa n t o r p a in fu l o r n eith er pain fu l n o r p le a sa n t, th a t to o he d isregard s. A n d h e d isregard s th e e a r a n d he d isreg ard s sounds, a n d he d isregard s th e nose [34] a n d he d isreg a rd s od ou rs, an d he d isreg ard s th e to n gu e and h e d isregard s ta ste s, a n d he d isreg ard s th e b o d y a n d h e d isregard s ta n g ib le o b je c ts, and he d isregard s th e m in d a n d h e d isregard s m e n ta l s ta te s an d he d isregard s consciousness th ro u g h th e m in d a n d he d isregard s im p in g em e n t on th e m in d , in o th e r w ord s th e feelin g th a t arises from im pin gem en t on th e m in d , be it p le a sa n t o r p a in fu l o r n e ith e r p ain fu l n or pleasant^ th a t to o he d isregard s ; d isreg a rd in g , he is d is p a s s io n a te ; th ro u g h dispassion h e is freed ; in freedom th e kn o w led ge com es to b e, c I am freed a n d he c o m p re h e n d s : D e stro y e d is b irth , liv e d is th e B ra h m a -fa rin g , done is w h a t w a s to be done* th e re is no m ore o f b e in g such o r su ch .1" A n d w h ile th is d iscou rse w a s b ein g u tte re d , th e m in d s o f these th o u sa n d m o n k s w ere freed from th e ca n k e rs w ith o u t graspin g. 1! 4 [| T o ld is th e D is q u is itio n 3 on B u rn in g , || 21 }| T o ld is th e T h ir d P o rtio n fo r R e p e a tin g : th e W onder(s) a t U ru v e la . T h e n th e L o rd , h a v in g s ta y e d a t G a y a H ead fo r a s lo n g a s h e fo u n d su itin g, set o u t on to u r fo r R a ja g a h a to g e th e r w ith th e large O rd er o f m onks, w ith a ll those sam e th o u san d m onks w h o h a d fo rm e rly b een m a tte d h a ir ascetics. T h en th e L o rd , w a lk in g on to u r, in due co u rse a rriv e d a t R a ja g a h a . T h e L o rd s ta y e d th e re a t R a ja g a h a in th e P a lm G ro v e pleasu re g ro u n d 5 in th e S u p a titth a sh rin e.4 || r f| T h en K in g S e n iy a B im b is a ra o f M ag ad h a h eard : " V e rily , th e recluse G o ta m a , th e son o f th e S a k y a n s, w h o h as gone fo rth from th e S a k y a n clan , has reach ed R a ja g a h a a n d is 1 A a a b o v e , p . 21* 1 ■

pariy& ya*

■ L a t t b i v * n u y y £ n a ( j|t. p le a sa n c e , p le a su r e g ro u n d or p a rk o l t h e g r o v e o f s p r o u ts (or c a n e s or s tic k s ). V A . 972 e x p la in s b y tdtnyyd*ia , th e p a lm y r a , o r talipot-ps^lm p le a sa n c c. O f. J d . i. 68. S4 ; an there w ill be deathlessness for u s w ho need a t; a n d th u s wpanrtaUf m ean s n irva n a , and $0 th e m ea n in g here is : tra c k in g (or w a y fa r in g after,, maggtinio)a seekin g this*

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for alm sfao d in R a ja g a h a , ta k in g his alm sb o w l, retu rn ed . T h en th e w an d erer S a rip u tta a p p ro a ch e d th e v e n e ra b le A s s a j i ; h a v in g a p p ro ach ed , he e x ch a n g e d g reetin g s w ith th e ven erab le A s s a j i ; h a v in g e x ch a n g e d co u rteo u s a n d frie n d ly greetin gs, he stood a t a re sp e c tfu l d ista n ce. A s h e w a s sta n d in g a,t a re sp ectfu l d istan ce, th e w a n d erer S a rip u tta sp oke th u s to th e ven erab le A s s a j i : " Y o u r reve ren ce , y o u r fa c u ltie s are quite pure, y o u r co m p le x io n v e r y b rig h t, v e r y clear. O n a cco u n t o f w hom , y o u r reveren ce, h a v e y o u gon e fo rth , or w h o is y o u r tea ch er, o r w h ose dhamma d o y o u p ro fess1 ? " 113 Ii . " T h ere is, frien d , a g re a t recluse, a son o f th e S a k y a n s , gon e fo rth from a S a k y a n fa m ily . I h a v e g o n e fo rth on a cco u n t o f th is L o rd a n d th is L o rd is m y te a ch er a n d I profess th is L o rd 's dhamma " B u t w h a t is th e d octrin e o f y o u r re v e ren ce 's tea ch er, w h a t does he po in t o u t ? " t4 N o w , I, frien d , am new ,* n o t lo n g gone fo rth , fresh to th is dhamma a n d d iscip lin e. I a m n ot a b le to te a ch y o u dhamma in fu ll, b u t I can te ll y o u its purport* b r ie fly / ' T h en th e w an d erer S a rip u tta sp o k e th u s t o th e v e n e ra b le A s s a ji : 11 So b e it, y o u r reveren ce, te ll m e little or te ll m e m uch, (but) in a n y case e x p la in to m e its p u rp o rt ; I w a n t ju s t its p u rp o rt. W h y sh o u ld y o u m a k e a g re a t elab o ratio n * ? ” II 4 IE ^ ^ ^ T h en th e ven era b le A s s a ji u tte re d th is terse expression* o f dhamma to th e w a n d e re r S a r i p u t t a ; 1 A s a t M V , I, 6, 7* * nova* I f o ccu rrin g w ith bhikkhu m ea n s a r e c e n tly o rd a in ed m o n k . B u t n o t so co m b in ed here. I t ca n also- m ean y o u n g , b u t o th e r e v id e n c e is la c k in g t o sh o w t h a t A s s a ji, t h e la s t o i th e g ro u p o f five t o a t t a in dham nm visio n (I* 6. 36 ab o ve) w as y o u n g i n y e a r s. H e w as h o w e v e r y o u n g in sta n d in g as a fo llo w er oi G o ta m a * n e w ly ord ain ed . 1 attha. T h is w h o le p assag e is co n tro v ersia l. M rs. R h y s X>avi p* 93 1, * vya-Hjanti+ S ec C 00raara sw a m y * op, cit.9 p . 1 7 1 ff. E . J. T h o m a s, I~ife o f B u d d ha as L#g$nd and H i story , p , 94, n. i , s a y s t h a t t h is is & ve r s e Jf in &ry£ m e tr e . . . even i f n o w co r r u p te d ” , a n d h e p r in ts i t as v e rse as d oes N o rm an a t . 1. 92.

* p a riy& ya , fo rm u la , p a ra p h ra se , tircp m lo cT itio n , see C o o m a ra sw a m y , op* c it *j p* 1 7 2 , n* 1* P e rh a p s '* e p ito m e C f . A . iv . 6 3, w h e re dh a tn m a p a r iy a y a a lso a p p e a rs to r e fe r t o ve rse s.

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T h o se th in g s w h ich p ro ceed fro m a ca u se, o f th ese th e T ru th -fin d er h a s to ld th e cau se, A n d th a t w h ich is th e ir sto p p in g — th e g re a t recluse h as such a d o c trin e / '1 W h en th e w a n d erer S a r ip u tta h a d h eard this terse expression o f dkofnma, th ere arose dh&mma-Yisiont dustless, stainless, th a t “ W h a te v e r is o f th e n a tu re to uprise a ll th a t is o f th e nature to s to p / ' H e said : “ I f th is is in d eed dkamma, y o u have p e n e tra te d as fa r as th e sorrow less p a th , u n seen > n eglected for m a n y m y ria d s o f aeons."2 || 5 |f T h e n th e w a n d erer S a r ip u tta a p p ro ach ed th e w an d erer M oggallana- T h e n th e w a n d erer M o g g a lla n a saw th e w an d erer S a r ip u tta com in g in th e d ista n ce, a n d seeing {40] th e w a n d erer S a rip u tta , he sp o k e t h u s : f| F rie n d , y o u r fa cu lties are qu ite p u re, y o u r co m p lexion v e r y b rig h t, v e r y cle a n C an i t be th a t y o u , friend , h a v e a tta in e d th e d eath less ? " “ Y e s , frien d , I h a v e a tta in e d th e d e a th le ss." “ B u t how d id y o u , frien d , a tta in th e d eath less ? || 6 || " N o w , I, friend, saw th e ven era b le A s s a ji w a lk in g fo r a lm sfoo d in R a ja g a h a — pleasing1 w h eth er he w a s a p p ro ach in g or d ep a rtin g P * * (as at L 23. 2} . . . [| 7 [| *f T h en , friend , it o ccu rred to m e : r B u t it is n o t th e rig h t tim e to question this m o n k . . . at I* 23* 3, 4) . . . j| 8, 9 \\ i f T h e n , frien d , th e ven era b le A ssa ji u tte re d th is terse expression o f dhamma : * T h o se th in g s w h ich p ro ceed from a cause, o f th ese th e T ru th fin d er h a s to ld th e cau se, A n d th a t w h ich is th e ir sto p p in g — th e g re a t recluse h as such a d o ctrin e / ” W h en th e w an d erer expression o f dhamma II10 II 23 |[

M o ggallan a h a d h ea rd this terse [41] . . - (as at I* 23* 5) * . -

1 R efe rred t o a t J d , i. 85. 1 = Ap+ i. ver* 149 . S e e MrSr R h y s D a v id s , Sakya, p . 1 3 5 . VA* 976 ta k e s th e p h ra se t o m ean M t h is sorrowleas p a th , u nseen b y u s for m a n y m y r ia d s o f 220ns is n e glected M (or p assed b y , abbhaiitam). O r, ta k in g R&bh&tiiatn t o to ea a " in th e past., w h a t is p assed a n d o ver th is p a ssa g e co u ld b e tra n s la te d : M unseen b y u s for m a n y m y r ia d s -of x o n s in t lic p a s t/*

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T h en th e w a n d erer M o g g a lla n a sp o k e th u s to th e w a n d e re r S a rip u tta : L e t us g o , frien d , to th e L o rd , (for) th is L o rd is th e te a ch er for u s ." ,£ F rie n d , th ese tw o h u n d red an d f i f t y w an d erers are s ta y in g here b ecause o f us, lo o k in g to u s ; d o le t us co n su lt th e m so th a t t h e y m a y d o w h a t t h e y th in k (ligh t)*” T h e n S a r ip u tta and M oggallan a a p p ro a ch e d th e se w a n d erers ; h a v in g ap p ro ach ed , t h e y sp o k e th u s t o these w a n d e re rs : 14 W e are go in g, frien d s, to th e Lord* (for) th is L o rd is th e tea ch er fo r u s ." ** W e , v e n e ra b le ones,' are s ta y in g h ere b ecau se o f y o u , lo o kin g to y o u . I f th e v e n e ra b le ones w ill fare th e B ra h m a fa rin g under th e g re a t recluse a ll o f u s w ill fare th e B ra h m a -fa rin g under th e g rea t recluse.*? \\ i ]| T h e n S a r ip u tta and M o g g a lla n a a p p ro a ch e d th e w a n d e re r S a n ja y a ; h a v in g a p p ro ach ed th e y sp o k e th u s to th e w an d erer S a n j a y a : “ S ir, w e a re g o in g to th e L o r d , (for) th is L o rd is th e te a ch e r for u s ." M N o , friends, do n o t go ; w e th re e w ill one a n d a ll look a fte r th is g ro u p / ' A n d a second tim e * , . A n d a th ir d tim e „ , . -f _ * . w ill lo o k a fte r th is g ro u p ." |[ 2 || T h en S a r ip u tta and M o g g a lla n a , ta k in g th o se tw o h u n d red a n d fifty w an d erers, a p p ro a ch ed th e B a m b o o G ro v e ; b u t on th a t self-sam e sp o t h o t b lo o d issued from th e m o u th o f S a n ja y a th e w an d erer.1 T h e L ord sa w S a r ip u tta an d M o g g a lla n a com in g in th e d istan ce ; seein g th em , he ad dressed th e m o n k s s a y i n g : " M onks, th ese tw o frien d s, I to lita an d U p a tis s a ,2 are co m in g. T h is p a ir o f d iscip les w ill be m y ch ief, m y em in en t p air,* " W h en , in th e d eep sp here o f know ledge* th e y h ad a tta in e d th e m a tch less freed om in w h ich th e re is d e stru ctio n o f a tta ch m e n ts,* th en th e te a c h e r e x p la in e d a b o u t th e m in th e B a m b o o G ro v e : " T h e se tw o frien d s, K o lit a a n d U p a tissa , a re com in g. T h is p a ir o f d iscip les w ill b e m y ch ief, m y e m in en t p a ir*" \\3 \\ 1 S ee V in . T exts i. 149 , n_ 1. * M o g g a ilS n a w as n am ed K o lita , p r o b a ’b ly a fte r h is v illa g e , w h ere h e w a s b o rn ; U p a tis s a w a s S & ripu tta/s n a m e , as h e is- re co rd e d t o s a y a t M+ L 150. ” b u t ray fe llo w B rahm a-fa.rers k n o w m e as S i r i p u t t a '*— a n a m e d erived fr o m h ij m o th er's, Riipas&rf. * Qn a te d a t D h A . L 93.

* See V in ± Texts i. 149, nH 3* for n o te on 44 extraordinary gram m atical construction oi this passage.

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T h e n S sirip u tta an d M o ggallan a ap p ro a ch ed th e L o r d ; [42] h a v in g a p p ro ach ed , h a v in g in clin ed th e ir heads to th e L o rd 's fe e t, th e y sp ok e th u s to th e L o r d : 4i L o rd , m a y w e re ce ive th e g o in g fo rth in th e L o rd 's p resen ce, m a y w e receive o rd in a tio n ? '* " Come,, m o n k s ," th e L o rd said , “ w ell ta u g h t is dhamma, fa re th e B ra h m a -fa rin g fo r m a k in g an u tte r end o f ill.” So this w a s th ese ven era b le o n es’ o rd in a tio n . \\ 4 || N o w a t th a t tim e v e r y d istin g u ish ed y o u n g m en belongin g to re sp e cta b le fam ilies o f M agad h a w ere fa rin g th e B ra h m a fa rin g u n d er th e L o rd . P e o p le lo o k e d d o w n upon, criticise d , sp rea d it a b o u t, sa y in g : “ T h e recluse G o ta m a g e ts a lo n g b y m a k in g (us) ch ild less, th e recluse G o ta m a g e ts a lo n g b y m a k in g {us} w id o w s, th e recluse G o ta m a g e ts alo n g b y break in g u p fam ilies. A th o u san d m a tte d h a ir a scetics h a v e now been a llo w ed to go fo rth b y h im , and th ese tw o h u n d red a n d fifty w an d erers o f S a n ja y a h a v e b een a llo w e d to go fo rth , and these v e r y d istin g u ish ed y o u n g m en b e lo n g in g to resp ectab le fam ilies o f M a g a d h a are fa rin g th e B ra h m a -fa rin g u n d er th e recluse G o ta m a / ' M o reo ver, h a v in g seen th e m onks, th e y rep ro ved th e m in th is verse : f< T h e g re a t recluse h a s com e to G irib b a ja 1 o f th e M agadhese L e a d in g a ll S a flja y a 's (follow ers). W h o w ill now b e led b y h im ? ’ ’ \\ $ U M onks h ea rd th ese w h o * . * sp read i t a b o u t. T h en these m o n ks to ld th is m a tte r to th e Lord- H e s a id : “ M onks, th is noise wlII n o t la st for long, it w ill la st o n ly fo r seven d a ys, a fte r seven d a y s it w ill cease* T h erefo re, m onks, if t h e y re­ p ro ve y o u in th is verse : ' T h e g re a t recluse h a s com e to G ir ib b a ja o f th e M agadhese L e a d in g a ll S a n ja y a ’s (follow ers). W h o w ill now b e led b y him ? * y o u shouJd re p ro v e th em in re p ly in th is verse : f V e r ily g re a t heroes, T ru th fin d ers, lead b y w h a t is tru e dkamma. W h o w o u ld be jea io u s o f th e w ise, le a d in g b y dkamma ? * " I! fi II 3 A n am e fo r R S ja g a h a , cf. S*t. 408, L it e r a lly " c o w -p e n s a y s G iribb aja. w as a. to w n in th e c o u n tr y o f t h e M agad h esc,

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N o w a t th a t tim e th e p eo p le, h a v in g seen th e m o n k s, re p ro v e d th e m in th is v e rse : " T h e g rea t recluse h a s com e to G ir ib b a ja o f th e M agad h ese L e a d in g all S a n ja y a *s (followers)* W h o w ill n ow b e led b y h im ? Ji T h e m o n k s re p ro v e d these p eo p le in re p ly in th is v e rse : " V e r ily g re a t heroes, T ru th fin d e rs, lead b y w h a t is tru e dhamma* W h o w o u ld b e je a lo u s o f th e wise* le a d in g b y dhamma ? fJ [43] W ith the p eo p le s a y i n g ; “ I t is said t h a t th e reclu ses, sons of th e S a k y a n s , le a d b y dham m a, n o t b y w h a t is nG t-dham m a/r th a t noise la ste d e x a c tly seven d a y s, a fte r seven d a y s it ceased- |[ 7 H T o ld is th e G o in g F o r th o f S a r ip u tta and M o g g a lla n a .

|[ 24? \\

T o ld is th e F o u rth P o rtio n for R ep eatin g* N o w a t th a t tim e m o n ks, b e in g w ith o u t p re cep to rs, n o t bein g e x h o rte d , n o t b ein g in stru cte d , w a lk e d fo r a lm sfo o d w ro n g ly dressed, w r o n g ly c lo th e d , n o t b e fittin g ly a ttir e d ,1 W h ile people w e re e a tin g , th e y h e ld th e ir a lm sb ow ls close a b o v e th e s o ft food for th e r e m a i n s a n d th e y h e ld th e ir ahnsbowJs close a b o v e th e solid food fo r th e rem ain s, an d th e y h e ld th e ir a lm sb ow ls close a b o v e th e s a v o u r y fo o d fo r th e rem ains, and th e y h eld th e ir a lm sb o w ls close ab o ve th e b e v e ra g e s3 for th e rem ain s, an d h a v in g th e m selv e s a sk e d fo r c u rry and bo iled r ic e / th e y a te it, a n d th e y rem ain ed in th e re fe c to ry m a k in g a lo u d noise, a g re a t n o ise .6 || r || P eop le . . _ sp rea d i t a b o u t, s a y i n g : ** H o w can these recluses, sons of th e S a k y a n s, w a lk for alm sfoo d , w ro n g ly dressed, wTong]y clo th ed , r o t b e fittin g ly a ttir e d ? W h ile people are eating* th e y h o ld th e ir a lm sb o w ls close a b o v e th e 1 S e e S e k h iy a s 1-4 , 23, 24, a n d Zf.-D. iL 36 9 for references* I t h in k i t is m ea n t t h a t th e y w ere n o t w earin g th e ir robes in th e re g u la tio n w a y s. a ultiftbar-pitttii, KjJ. 977* a s n oted in Vivt* Texts i. [52, g iv e s tw o e x p la n a ­ tio n s o f th is phrase, t h e o n e c o n n e c tin g i t w it h ucchittha* le f t o v e r , r e je c te d ; th e o th er w itb utthakati,, t o rise, * C f. V in . iii. 7^ (B . D . u 124) /or th e s e fo u r item s* 4 -otitittA, one o i t h e liv e soft fo o d s ( Viit. iv . S 3 ) . * C f. Sctc.hiyas 1 1 - 1 4 .

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soft food . , . a n d t h e y rem ain in the re fecto ry m a k in g a lo u d no ise, a g rea t noise, lik e brah m an s a t th e m eal-tim e o f b ra h m a n s / ' \\&]\ M onks h eard these p e o p le w h o * . - sp rea d i t a b o u t. T h o se w h o w ere m o d est m o n k s, contented* con scien tio u s, scrupulous, d esirous o f tra in in g . - , sp rea d it a b o u t, s a y in g : H o w can these m o n k s w a lk for a lm sfoo d w ro n g ly dressed , . - a n d rem ain in th e r e fc c to ry m a k in g a lo u d noise, a g rea t noise ? " |] 3 |j T h e n th ese m o n k s to ld th is m a tte r to th e Lord* T h e n the L o rd , on th is occasion, in this con n ectio n , h a v in g h a d th e O rder o f m o n k s co n ven ed , q u estio n ed th e m o n ks, s a y i n g : " Is it tru e, a s is sa id , m o n k s, th a t m o n ks w a lk fo r alm sfood w ro n g ly d ressed * . * [44] . . * a n d rem a in in th e re fe c to ry m a k in g a great n oise, a lo u d noise ? ” " I t is tru e , L o r d / J || 4 || T h e a w a k e n e d one, t h e L o rd reb u ked th e m , sa y in g : " I t is n o t fittin g , m o n ks, in these foolish m en, i t is n ot becom in g, i t is n o t pro p er, it is u n w o rth y o f a recluse, it is not allo w ab le, it is n o t to be done. H o w , m onks, can these foolish m en w a lk for a lm sfo o d „ , * a n d rem ain in th e re fe c to ry m a k in g a lo u d noise, a g rea t noise ? It is n ot, m o n ks, fo r p leasin g those w h o are n o t (yet) pleased, nor for in creasin g (the num ber of) th o se w h o are pleased , but i t is, m onks, fo r d ispleasing those w h o a re n o t (yet) pleased a s w ell as those w h o are pleased, a n d for cau sin g w a v e rin g in so m e / ' ]] 5 ]| T h e n th e L o r d ,1 h a v in g re b u k ed th ese m o n ks, h a v in g in m a n y a figu re spoken in d ispraise o f d ifficu lty in su p p o rtin g a n d m a in ta in in g oneself, o f g re a t desires, o f la c k o f co n te n tm e n t, o f clin g in g (to th e o b stru ctio n s), o f indolence ; h a v in g in m a n y a figure spoken in p raise o f ease in su p p o rtin g a n d m a in ta in in g oneself, o f d esirin g little , o f co n ten tm en t, o f e x p u n g in g (evil), o f p u n ctilio u sn ess, o f g racio u sn css, o f d ecreasin g (the o b stru c­ tions), o f p u ttin g fo rth e n e rg y , h a v in g g iv en reasoned ta lk on w h a t is fittin g , on w h a t is becom in g, ad dressed th e m o n ks, sa y in g : " M onks, I a llo w a p re c e p to r.3 T h e precep tor, m o n ks, sh o u ld arouse in th e one w h o sh ares his c e ll1 th e a ttitu d e o f a A C /. th is p a ssa g e w ith Vt’w* iii, 2 1 L 57). * u pajjhaya ; S k r t. upadhy£ya, a tu tor* * saddhivihdrika, lit. o n e w h o s ta y s, resides, co -residcn t, a-nd so a pupU in t h e sa m e vihara.

liv e s

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so n 1 ; th e one w h o sh ares h is c e ll sh ou ld arouse in t h e p re­ c e p to r th e a ttit u d e o f a fa th e r.3 T h u s th e se , liv in g w ith reverence* w ith d eferen ce, w it h c o u r te s y to w a rd s one a n o th e r, w ill co m e to g ro w th , to in crease, t o m a tu r ity in th is dhamma a n d d iscip lin e. }| 6 U *' A n d th u s, m o n ks, sh o u ld a p re c e p to r b e ch o sen 3 ; h a v in g arran ged th e u p p er ro b e o v e r one sh o u ld er, h a v in g h o n o u red h is fe e t, h a v in g sa t d o w n on th e haun ch es, h a v in g sa lu ted w ith jo in e d palm s, he should sp e a k to h im th u s : ‘ H o n o u red sir, be m y p re cep to r ; h o n o u re d sir, b e m y p re cep to r ; h o n o u re d sir, b e m y p re c e p to r/ I f h e 4 s a y s : f V e r y w e l l J or ' C e rta in ly ' o r f A ll r i g h t ' o r 4 I t is pro p er * o r ' M an age it a m ia b ly \ an d m a k e s th is u n d ersto o d b y g e stu re , m a k e s th is u n d ersto o d b y speech, m a k e s th is u n d e rsto o d b y g e stu re a n d b y sp eech , th e p recep to r h a s b e en ch osen ; i t h e does n o t m a k e th is u n d e rsto o d b y g e stu re , if he does n o t m a k e th is u n d ersto o d b y speech* [4*5] if he d o es n o t m a k e th is u n d ersto o d b y g estu re a n d b y sp eech , th e p re cep to r h a s n o t b een chosen- || 7 j| " T h e one w h o shares a c e ll,5 m o n ks, sh ou ld c o n d u c t h im se lf p ro p e rly to w a rd s th e p recep tor- T h is is th e p ro p e r c o n d u c t in th is respect : h a v in g g o t u p e a r ly , h a v in g ta k e n o ff his san d als, * h a v in g a rra n g e d h is u p p er robe o v e r one sh o u ld er, he sh o u ld g iv e to o th -w o o d ,7 h e sh o u ld g iv e w a te r fo r rin sin g th e m o u th , h e sh o u ld m a k e r e a d y a s e a t. I f th e re is c o n je y j h a v in g w a sh ed a b o w l, th e c o n je y sh o u ld be p la c e d n e a r (the precep tor). W h e n he h a s d ru n k th e c o n je y , h a v in g g iv e n h im w a te r, h a v in g re ce iv e d th e b o w l, h a v in g lo w ered i t , fl h a v in g w a sh e d it p ro p e rly w ith o u t ru b b in g it, it sh o u ld b e p u t a w a y , ■ puttedila, a son's mind- C f. S „ iv. 110 f., mdtuciHa bhaginisitta dhflucitta, the m ind of a mother* sister* daughter* * p ilu citta , a fa th e r 's m ia d .

* gaJietabbo, lit* should be taken. B u t words for -l choosing 91 were alm ost lackin g, and gay-hilti w as often m ade t o do d u ty for them . 4 I.e. th e preceptor* see V A . 9 7 7 ­ * Prom here to p* 67 below^ = Ki-n* ii. 223-227. 1 V A * 977 says he Plight h a v e worn these for pacing up and dow n or lor keeping his ie e t clean if he had g o t tip early* * dtmiaha$tfui, a s used b y Ind ian s t o - d a y , a piece o f wood. A llow ed a t Vin* il. i j S . V A . 477 sa y a t h a t th e sttddkivtharika* th e one w h o shares a cell, having- brou ght a large, a m iddle-sized and a small one— w hatever he {the preceptor) takes of these is for three d a ys, and th e n on th e fou rth d a y he should be given th e m tti^ again, ■ ■nicatn katv&. So a s n o t t o le t drops of -water from insitde th e bow l spoil his robes when one is washing i t ; in th e case of an earthon bow l it m igh t break if dropped from a height-

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W h en th e p re cep to r h a s g o t u p f th e se a t sh ould be rem o ved . Tf th a t p lace is so iled , th a t p la ce sh ould b e sw ep t. || 8 |f " I f th e p recep to r w ish es to en ter a v illa g e , his inner clo th in g 1 sh o u ld be g iv en (to him ), th e in n er clo th in g (th a t h e is w earing) sh o u ld b e received (from him ) in re tu rn ,2 th e gird le should be g iv e n (to h im ) ; h a v in g fo ld ed th e m 3 (into tw o or four folds), the o u te r robes are to b e g iv e n 4 (to him ) ; h a v in g w ashed it , a b o w l w ith w a te r 5 is to b e g iv e n (to him ). I f th e p recep to r desires a n a tte n d a n t, (the latter) h a v in g p u t on his in n er robe a ll ro u n d so as to c o v e r th e th re e c irc le s ,4 h a v in g bo u n d on the gird le, h a v in g fo ld ed th e m and h a v in g dressed in th e outer robes, h a v in g fa ste n e d th e ties, h a v in g w ash ed , h a v in g ta k e n a b o w l, sh o u ld b e th e p re cep to r's a tte n d a n t. H e sh ou ld not w a lk to o far a w a y (from h im ), h e sh o u ld n ot w a lk too close. H e sh ould receive th e bow l and its c o n te n ts.7 jj 9 jj *f H e sh ould n o t in terru p t th e p recep to r w hen he is sp eakin g. (B u t) if th e p re cep to r is bord erin g on a n offence, th en sp ea k in g him self, he sh o u ld w 'am h im . W h en he* is retu rn in g,* he10 sh o u ld m a k e a se a t re a d y , h a v in g com e b a c k f i r s t m , he sh ou ld set o u t w a te r for w a sh in g th e fe e t, a fo a t-sto o l, a foot^stand11 ; 1 niv&sana ; p o s s ib ly a n o th e r w ord fo r ant&ratia$aka3 th e p u ttin g on o-f w h ich is d e n o te d b y nivds#tit cf. B+D, u. j , w. 2, 32, w* 2, 3. a pafiwiv&sanattt patiggahetabba^t. V A . £78 is silent. V in . T exts i. I5 5 su gg ests ,T hou se-dress ? T h is w o u ld m ean som e -kind o f r o b e in ad d itio n t o the. th ree r e g u la tio n ones, B tih tlin g k a n d T tcth , a n d M o n ie r-W illia m s also b o th g iv e “ a k in d of g a rm en t, for B u d d h is t s " * I t w o u ld lo o k as if a m on k m ig h t, a n d indeed m u st( en ter a v illa g e in a nivasdna, taut n o t in a p atiniva sa na . T d o u b t t h e sep ara te e x is te n ce o f such a garm en t- I su gg est it is a 7tivaf(zna t h a t is s im p ly changed, for an o th er w h en a m onk sets o u t o-b t h e b e g g in g rou nd. I f h e h-a^ a c h a n g e of nivAsana h e co u ld n o t b e a tectvarika. M o n k s in C e y lo n o ften c h a n g e th eir robes b efore t h e y g o out. * sagu^tam katvd. A s a t C V . V I H , 4, 3. V A . 78 9 s a y s h a v in g m a d e tw o robes oi one " ( i.e .h a v in g p u ttw o r o b e s to .g e th e r } .," tw o o u te r c lo a k s (iattghdfiyc) are t o be g iv e n . E v e r y r o b e is caLIed a sanghdti if it is p u t to geth er* sanghdtitattd I t t h u s seem s t h a t sa-tigh&fi here s ta n d s b o th fo r th e outer c lo a k a n d fo r t h e u p p er robe, uUardsanga ; n o t lo r th e inner robe, h o w e v e r j sin ce th is , u nder t h e n am e *iiv£saiui, h a d p r o b a b ly b e c c g iv e n t o t h e p recep to r a lrea d y. U s u a lly th ere is o n ly one ro b e ca lled sanghati, ■ sangbdtiyo, lit, o u te r clo ak s. S e e a b o v e note* ^ 6 sm d a k o m e a n s w ith th e drops o£ w a te r r em a in in g in t h e bow l a fte r rinsing it, n o t d r y in g it. 1 Cf* S e k h iy a s i P 2 (B . D . iii. 12 1). * paliaparty&pam ta, V A . 9 7S s a y s t h a t if th e bow l is w arm o r h e a v y w ith th e c o a je y or r ic e received* th e one w ho shares a c e ll sh ou ld t a k e th e p r e ce p to r 's b o w l a n d g iv e h im h is ow n. ■ P r e s u m a b ly th e p recep to r. * T o th e m o n a s te ry frorn t h e alm s-rou n d . I B P r e s u m a b ly th e o n e w h o shares a cellII C f. i. 9 ; iv . -231, 3 1 0 {B .D . iii. 191)-

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h a v in g gone to m eet h im , he sh o u ld re ce iv e h is b o w l a n d robe, he should g ive b a c k th e in n er c lo th in g (given) in re tu rn , he should receive his inner clothing* I f a robe is d a m p w ith persp iration , he sh ou ld d r y i t fo r a short tu n e in th e su n 's w a rm th , b u t a robe sh ou ld n o t be la id asid e in th e w a rm th . H e sh o u ld fo ld u p th e ro b e. W h en fo ld in g up the ro b e, h a v in g m ad e th e co m ers tu rn b a c k fo u r fin ger-b read th s, he sh o u ld fold u p th e robe th in k in g : f M in d th ere is no crea se 1 in th e m iddle*' T h e g ird le sh ou ld b e p la c e d in a fo ld (of th e ro b e),E I f th e re co m es to b e alm sfoo d and th e p re cep to r w ish es to e a t ,3 h a v in g g iv e n him w a te r, a lm sfo o d sh o u ld be p la c e d n e a r fhim ), H10 I! _ " H e should offer th e p re c e p to r d rin k in g -w a te r. W h en he h a s e a ten , h a v in g g iv e n h im w a te r, h a v in g re ce ive d th e b o w l, h a v in g low ered i t ,1 h a v in g w ash ed it p ro p e rly w ith o u t ru b b in g it, h a v in g em p tied out th e w a te r, he sh ou ld d r y i t fo r a sh o rt tim e in th e su n Js w a rm th , b u t a bow l sh o u ld n o t b e la id asid e in th e w a rm th . H e should la y asid e th e b o w l a n d robes. W h en la y in g asid e th e b o w l, h a v in g ta k e n th e b o w l in one h a n d , h a v in g fe lt w ith th e o th e r h a n d u n d er th e co u ch or [46] und er th e ch air, th e b ow l sh ou ld b e la id asid e, b u t th e b o w l sh o u ld n o t b e la id asid e on th e b are g ro u n d .4 W h en la y in g asid e a robe, h a v in g ta k e n th e robe in one h a n d , h a v in g stro k e d th e o th e r h a n d a lo n g th e b a m b o o fo r robes or th e c o rd fo r ro b e s , h a v in g g o t th e ed ges a w a y from h im a n d th e fo ld to w a rd s h im , th e robe should be la id a sid e .5 W h en th e p re cep to r h a s g o t u p , th e seat should be re m o v e d , th e w a te r to r w a sh in g th e fe e t, th e foot-stool, th e fo o t-sta n d sh ou ld b e p u t a w a y . I f th a t p la ce com es to be soiled, th a t place sh ou ld b e sw e p t, |[ 1 1 |j " I f th e p re c e p to r w ish es to b a th e , he sh o u ld p rep a re a b a th . I f he w a n ts a c o ld (bath ), he sh o u ld p re p a re a c o ld one ; if h e 1 bhang at b rea k in g , s p littin g , d isso lu tio n , d e s tr u c tio n . V A 9 7 9 in d ic a te s th a t tf t h e r o b e w ere fold ed u p in t h e sam e cr e a se e v e r y tim e , i t w o u ld w ea r th in alo n g t h a t crease. 1 obho$a> V A , 9 73 s a y s " h a v in g fo ld ed u p t h e g ir d le , it sh ou ld toe laid asid e h a r in g a rran ged at in a fo ld (bftoga) o f t h e ro b e # VA. 5 79 s a y s th a t t h is w o u ld o n ly be if h e h a d fa ile d t o o b ta in alm sfo o d 111 th e v illa g e ; in t h is ca se th e one w h o shares h is ce il sh o u ld b r io g h im th e alm sio o d w h ich h e h im self h a d ob tain ed * 1 S o as n o t t o g e t d u s ty , V A . 979. * V A . 9So, he is n o t to la y it a s id e b y t a k in g h old o i t h e ed ges a n d th r o w in g th e ro b e o ve r b a m b o o or cord, or t h e fo ld m ig h t b e d a tn a g e d b y c o im o g in to c o n t a c t w ith a w all.

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w a n ts a h o t (bath), he sh o u ld p rep a re a h o t one* I f the p recep to r w ish es to e n te r a b a th ro o m 1, he sh o u ld k n e a d chiinam , sh ou ld m o isten cla y* ; ta k in g a c h a ir fo r th e bath ro o m ,* h a v in g gone close b e h in d th e p re cep to r, h a v in g g iv e n him th e ch a ir fo r t h e b a th ro o m , h a v in g re ce ive d his robe, he should la y it to one sid e. H e sh o u ld g iv e h im th e ch u n a m , he sh o u ld g iv e h im th e c la y . I f h e is ab le to do so,4 he sh ou ld en ter th e b ath ro o m . W h e n h e is e n terin g th e b a th ro o m , h a v in g sm eared h is fa ce w ith c la y , h a v in g c o v e re d h im se lf fro n t a n d b a c k , he sh o u ld e n te r t h e bathroom * || 12 || " H e should n o t sit d o w n so as to encroach u p o n {the sp ace in ten d ed for) m o n ks w h o are e ld e rs.* H e sh o u ld n o t k eep n e w ly o rd ain ed m o n ks fro m a se a t. H e sh o u ld m a k e p re­ p a ra tio n for th e p re cep to r in th e bath room . W h e n he is le a v in g th e b a th ro o m , ta k in g th e c h a ir fo r th e bathroom , h a v in g c o v e red h im self fro n t an d b a c k , he sh o u ld le a v e th e b a th ­ room - H e sh o u ld a lso m a k e p rep aratio n fo r th e precep tor in th e w a te r. W h e n h e is bathing* h a v in g com e o u t {of th e w ater) first, h a v in g d rie d h is o w n body* h a v in g p u t on his in n er robe, he sh ou ld w ip e o ff th e w a te r fro m th e p recep to r's limbs* h e sh o u ld g iv e h im h is in n er clo th in g, he sh o u ld g iv e h im his o u te r cloak® ; ta k in g th e c h a ir fo r th e bath ro o m , h a v in g com e b a ck first, h e sh o u ld m a k e r e a d y a s e a t, he sh ou ld p u t o u t w a te r fo r w a sh in g th e fe e t, a fo o tsto o l, a fo o tsta n d . H e sh o u ld o ffer th e p re cep to r d rin king-w ater* ]| 13 || " I f he w ish es to m ake h im re cite ,7 he sh ou ld m a k e h im recite. I f he w ish es to in te rro g a te ,6 he sh o u ld b e in terro g a te d . In 1 jantdghara, see V zn + T e x ts 5. 15 7 * 1*. 2; iiL 10 3 , JHcnazfiistn* p. 18 3 , caJls jant&ghara J ,a co m m o n b a th J\

I> u ttj E a rly jantdgharasaiii,

bath-room s * C la y for use on t h e fa c e in t h e b a th -ro o m allo w ed a t V in . ii. 12a-

* A llow ed a t

ii. rao,

4 V A . 9^0, if h e is n o t U]. T h e b a th ro o m m u s t h a v e b e e n fu ll o f h o t s te a m , a.nd ju n io r s a s m u ch as seniors h a d to- b e c a r e fu l t o p r o t e c t th e ir faces w ith a sm ea rin g o f c la v . * C f t V in . iv* 4 *, w h ere m o n k s m u s t n o t lie d o w n in th e space- m ea n t for elders, a n d see B . D . ii* 247., n. 3, T h is exp ressio n a n d t h e n e x t a ls o occu r a t C F - v iii. 1 2* * sarhghdti, p erh ap s h ere m e a n in g th e u p p e r rob e a_s w e ll as t h e ou ter c l o a t , a lth o u g h th e n th e p lu r a l m ig h t h a v e b e e n e x p o rted S e e a b o v e , p. 60,

n,

7 N o d o u b t m ea n in g , i f t h e p recep to r w ish es t o m a k e th e o n e w h o shares t h e c e ll r e cite t h e P a tim o k k h a. o r g i v e an ex p o s itio n o f t h e e ig h t ch ief ru les ; c f B.JD. ii. 3 7 1 * n. 1. * C /. JB.D, ii. 2 7 1 , n - 2,

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w h a te v e r d w e llin g -p la ce th e p re cep to r is sta y in g , i f th a t d w ellin g -p la ce is so iled , i t sh o u ld b e c le a n e d i f h e1 is able (to d o so). W h en h e is c le a n in g th e d w e llin g -p la ce , h a v in g first ta k e n o u t th e b o w l an d robes, h e sh o u ld la y th e m to one side. H a v in g ta k e n o u t th e p iece o f c lo th t o s it upon a n d th e s h e e t,3 he sh o u ld la y th e m to one side* H a v in g ta k e n o u t th e m a ttr e s s 3 a n d th e s q u a ttin g - m a t/ he sh ould l a y th e m to one sid e. |i 14 || H a v in g lo w ere d th e co u ch , h a v in g ta k e n it o u t p ro p e rly w ith o u t ru b b in g it,* w ith o u t k n o c k in g it a g a tn st th e d o or or th e posts,® he sh ould l a y i t to one sid e . H a v in g lo w ered th e ch a ir, [47] h a v in g ta k e n i t o u t p ro p e rly w ith o u t ru b b in g it, w ith o u t k n o c k in g it a g a in s t th e d o o r or th e posts, h e sh ou ld l a y it to one side. H a v in g ta k e n o u t th e su p p o rts fo r th e c o u c h / he sh o u ld la y th em to one side* H a v in g ta k e n o u t th e s p itto o n ,5 he sh o u ld la y i t to one side. H a v in g ta k e n o u t th e re clin in g -b o a rd ,9 h e sh o u ld l a y i t to o n e side. H a v in g ta k e n o u t th e groun d -coverin g*1 5 h a v in g o b served h o w it w as la id d o w n ,11 he sh o u ld la y it to one side. I f there com e to b e co b w e b s in th e d w e llin g -p la ce , he sh o u ld first rem o ve them from th e (floor-) co v e rin g 13 ; h e sh ou ld w ip e th e c o m e r s 15 o f 1 I.e . th e o a e w h o sh ares a. cel). * nisidanapaccattharapA. C f* B.H+ ii. 34, iu t , 46* si. 3, 244, n. 6.

* Cf, B .D , ii. 47, a. j ,

* C f r B . D . ii* 73* d. 6*

a V A , 980, w ith o u t r u b b in g it o n t h e g r o u n d , . 4 h a v d ta p itik a . V A * 980 e x p la in s -as “ n o t to u c h in g th e d o o r (k a v d }a ) and th e door*post$ . 11. 194, xu 4, * allo w ed F t n , ii. 154. * dcamanakutnbht, a llo w ed a t V in . ii. 142. * anabhxratit see B .D . i. 1 1 4 , n. 1 ; a n d V in . L 144. 1 V A . 98] s a y s t h a t h e should, t a k e h im elsewhere* * &&ftaklsdpttaf}bii> A n o th e r m o n k shou ld b e to ld : r h a v in g t a k e n th e elder, g o elsew here % V A . Qfli. C f. K itf. L 14 2 ( = b elo w , p, ig o ) + * C f r V in - i. 1 4 5 ( i* b elo w , p, 190), lf> F o r a b o v e p a s s a g e cf. A .v , 7 2 , w h ere c o m p e te n ce in th e s e m a tte r s is one o i t h e q u alificatio n s a m o n k m u st possess id order t o co n fer th e vpasampada ord in ation .

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im p o rta n t ru le 1 and d eserves pro batio n ,* th e one w h o sh ares h is c e ll sh o u ld m a k e an effort, th in k in g : 1 H o w th en could th e O rd er g r a n t th e p re cep to r p ro b a tio n ? J I f th e p recep to r d eserves to b e sen t b a c k to th e b e g in n in g ,3 th e one w h o shares his cell should m a k e a n effo rt, th in k in g : ' H o w th en cou ld th e O rd er send th e p re cep to r b a ck to th e beginning ? ' I f th e p re cep to r d eserves mdnatta (discipline), th e one w h o sh ares h is cell sh o u ld m a k e a n effo rt, th in k in g : ' H o w th e n co u ld th e O rder in flict mdnalta (discipline) on th e p re cep to r ? ' I f th e p re cep to r d eserves re h a b ilita tio n ,4 th e one w h o shares his cell sh ould m a k e an effort, th in k in g : f H o w then co u ld th e O rd er re h a b ilita te th e p re cep to r ? p ]| 2 1 f| " I f th e O rd er d esires to c a r ry o u t a (form al) a c t a g ain st th e p recep tor— one o f cen su re5 o r one o f gu id an ce* or one o f b an ish ­ m e n t7 o r one o f reconciliation® o r one o f suspension*— -the one w h o shares h is cell sh o u ld m a k e an effo rt, th in k in g : ' H o w th en co u ld th e O rd er n o t c a r ry o u t a (formal) a c t again st th e p recep to r o r chan ge it to a lig h te r one ?10 ' Y e t if a (form al) a c t— one of cen sure , . , one o f suspension— is carried out b y th e O rd er a g a in s t h im , th e on e w h o sh ares h is c e ll sh o u ld m ake a n effo rt, t h in k in g : * H o w th e n co u ld th e p recep to r co n d u ct h im self p ro p e rly ,11 b e subd u ed , m e n d h is w a y s, {so th a t) th e O rd er co u ld revo k e t h a t (form al) a c t ? * || 22 [| " I f th e p re c e p to r's ro b e should be w a sh ed , th e one w h o sh ares his ce ll sh ou ld w a sh it or he sh o u ld m ake a n effort* [49] 1 A t 7 t«. iv. 51, one of th e qualities a monk must possess m order to exhort tb e nuns is th a t of not h avin g offended against an “ im portant role garvdhattL+n£L There ■were eigh t '* im portant r a le s " to b e kept b y nuns ; see B .D . ii- 266, n, 11 And p* 267* But* a b o v t, the im portant rules seem to refer to S^ftghAdisesa, for w h at follows 1 probation,, etc,, are am ong the penalties for breaking Saugh. rulest * parivdsa, cf. & -D , i- 196, n. 3, and Vin. t, 143, ii* 31 ff. !Not th e sam e pariv&sa a s th a t granted to mem bers of other on their washing t o enter th e Order, see below* p r 85. * C f. B .D . i. 1Q&, n. 4, and for m&natta B .D . i, 196* n_ 5, and Vin. i 143* * abhKana, cf. B .D . i. 196 n- 6 ; B . D . iii. *8, n, 4* * tajjaniya. Cf. Vin. i* 143, ii. 2. if* See Vin. L 315, A , i. 99 and Ehitt,. Early Buddhist Monachisrn, p, 170, for this and the four following format a c ts. * nifjityaj tutelage- Cf. C V . I* 9 . 1 tf* 7 fiabbajaniya. Cf* CV* I. 13+ 1 fF+ ■ patis&raniya,

C f , C V . I. 18- t £E,

■ ukkhttpantya. C f. CV. I* 25. 1 ff, 30 VA * 981 indicates th a t the one who sharea the cell should do his best t o plead w ith th e monks to cancel the formal act. B u t if th e y insist, he should b eg th e preceptor to conduct himself properly. 11 CJ. B .D , L 333 and its a. zr 3 for these expressions >

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th in k in g : ‘ H o w th en co u ld th e p re c e p to r's ro b e foe w ash ed ? * I f th e p re cep to r's ro b e-m a te ria l sh ou ld b e m ad e up, th e one w h o sh ares h is ce ll sh o u ld m a k e it u p o r he sh o u ld m a k e $xi effo rt, t h in k in g : ' H o w th e n c o u ld th e p re c e p to r's robem a te ria l be m ade up ? * Tf d y e sh ou ld be b o iled for th e p re­ c e p to r * . * I f the p re cep to r's ro b e sh ou ld be d y e d co u ld th e p recep to r's robe b e d y e d ? * W h en h e is d y e in g th e ro be, he sh o u ld d y e it p ro p erly, tu rn in g it a g ain a n d a g ain , nor should he go a w a y if th e d rip s h a v e n o t ce a se d .1 || 23 || " W ith o u t a sk in g th e p re cep to r (for perm ission), he sh ould n o t g iv e an alm sbow l to a n y o n e n or sh ou ld he receive an alm sb ow l from a n yo n e ; he sh o u ld n o t g iv e a robe to a n yo n e n o r should he receive a robe from a n y o n e ; he should n o t g iv e a req u isite to a n y o n e n or sh o u ld he receive a re q u isite from a n y o n e ; h e should n o t c u t o ff a n y o n e 's h a ir n or sh ou ld he h a v e his h a ir cu t o ff b y an yo n e m 3 he sh o u ld n o t ren d er a service to an yo n e n or sh o u ld he cau se a service to foe ren d ered b y a n y o n e ; he sh o u ld n ot e x e c u te a com m ission fo r an yo n e n o r should he cause a com m ission to be e x e c u te d b y a n yo n e ; he should n o t becom e an a tte n d a n t on a n y o n e n or sh ould he ta k e a n yo n e as an a tte n d a n t ; he sh ou ld n o t b rin g b a c k alm sfood fo r an yo n e n or sh o u ld he h a v e alm sfood b ro u g h t b a c k b y an yo n e. W ith o u t a sk in g th e p re c e p to r (for perm ission}, he should n o t en ter a v illa g e , h e should n o t go t o a c e m e te ry , he sh o u ld n ot le a ve th e d is tric t-3 I f th e p re cep to r b eco m es ill, he sh o u ld ten d him for a s lo n g as life la sts ; h e sh o u ld w a it (w ith bim ) u n til he recovers*3 \\ 24 11 T o ld is w h a t is d u e to a P recep to r.

|| 25 ]|

" T h e p re cep to r,4 m o n ks, sh o u ld c o n d u ct h im self p ro p e rly to w a rd s th e one w ho shares h is cell. T h is is th e proper co n d u ct in th is r e s p e c t; th e one w h o shares th e cell sh o u ld be furthered,® he sh o u ld be helped b y th e p re cep to r in rega rd to re cita tio n , 1 atchinne theve* V A . 9S1 s a y s " h e s h o u ld n o t d e p a r t il e ven a little d y e i$ fa llin g d o w n / ' P ro p er m eth o d s fo r d y e in g rob-c-m atcrial g iv e n a t Viit* i, * d is d p& kh& m it& bbH . O f. M V . I I . £ l. e w h ere ig n o r a n t m o n k s tr a v e llin g t o d is ta n t p arts. disainga?nihaw d o n o t a s k teach ers an d p r e ce p to r s fo r permission* 3 ttutthannssa^ u n til h e g e ts u p fr o m feis illness. V A . gSa, C f. F i> w . 9 4 ­ 1 F r o m here t o p . b elo w = V ia . ii. ^27-230, 1 satjigaJicfah&o^ used w ith t h e n e x t w ord, a n u g g a h e ta b b o , below , p . t 57-

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in terro g a tio n , exh o rtatio n * in stru c tio n .1 I f th e re is a b o w l for th e p recep tor b u t no b o w l fo r th e one w h o sh ares his cell, a b o w l sh o u ld b e g iv e n b y th e p recep to r to th e one w h o shares his c e ll, or h e sh o u ld m a k e an effort, th in k in g H o w th e n co u ld a b o w l be p ro cu red fo r th e one w h o sh ares rn y c e ll ? * I f th ere is a robe fo r th e p re cep to r . . . I f th ere is (another) req u isite fo r th e p re c e p to r , . ♦[50] * H o w th en c o u ld (another) re q u isite be p ro cu red fo r th e one w h o sh ares m y cell ? * || r || “ I f th e one w h o sh ares th e cell b ecom es ill, h a v in g g o t up e a rly h e sh ou ld g iv e to o th -w o o d , he sh ou ld g iv e w a te r fo r rin sin g th e m o u th , he sh o u ld m a k e re a d y a seat* I f th e re is con jey* . . . t h a t p la ce sh o u ld b e sw e p t. || 2 |J *f I f th e one w h o shares a ce ll w ish es to en ter a villa g e* . . . h a v in g w ash ed , a b o w l w ith w a te r is to b e g iv e n t o h im . T h in k in g , * H e w ill b e re tu rn in g a b o u t n o w h e sh o u ld 4 m ake re a d y a s e a t, he sh o u ld set o u t w a te r fo r w a sh in g th e fe e t, a fo o t-sto o lj a fo o t-sta n d . . , [51] - - . H e sh o u ld offer d rin k in g w a te r to th e one w h o shares his cell. 1)3-6 || " I n w h a te v e r d w ellin g-p lace one w h o shares a cell is sta y in g , if th a t d w ellin g -p la ce is soiled, it sh ou ld be clean ed i f he is ab le to do so , . T [52] * ■, , so th a t th e O rd er co u ld revo k e th a t (form al) a c t / || 7^—xo || " I f th e robe o f one w h o sh ares a cell sh o u ld be w ashed, th e p recep to r should explain* s a y in g : f T h u s should y o u w ash it \ o r he sh o u ld m a k e an effo rt, th in k in g : * H o w th e n co u ld the robe o f th e one w h o shares m y cell b e w ashed ? ' I f th e robem a te ria l o f one w h o sh ares a cell sh o u ld b e m ad e up, th e p re cep to r sh o u ld e x p la in , sa y in g : ' T h u s should y o u m a k e it u p \ o r . * . * H o w th e n co u ld th e ro b e-m a teria l o f th e one w h o sh ares a cell , - . * T h u s sh o u ld y o u bo il i t \ or . * - * H o w th e n co u ld d y e b e boiled fo r th e one w h o shares m y cell ? * I f th e robe o f th e one w h o shares a ceil sh o u ld be d y e d * . . * T h u s should y o u d y e it ^ or , * , ' H o w th en co u ld th e robe o f th e one w h o shares m y cell be d y e d ? ' W h en he is d y e in g 1 These four words are used m definition of " should (neither) help J’ a t Vin. iv . 325 iii. 376) ; and B .D . ii, * 7 1 , n. 2. 1 As a t M V . I* 3 5 . reading *4preceptor Jl Jor None who shares a c e U " and vice versa. ■ A s a t M V . I. 25. g (first half).

4 F io m h e r e to th e en d o t || 6 ||p a s a t M V , I . 35 . ia -13 * o m ittin g t h e first tw o sen ten ces o f I. 25. 10. 4 A s a t M V . I. 25. 14-22.

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th e ro be, he sh ou ld d y e it p ro p e rly , tu rn in g it again a n d a g ain , n o r sh o u ld b e go a w a y if th e d rip s h a v e n o t ceased. I f th e one w h o shares a cell becom es III, he sh ou ld te n d h im as lo n g a s life la sts ; he sh o u ld w a it u n til he r e c o v e rs / ' |Jri || s

T o ld is w h a t is d u e to one w h o sh ares a cell.

|| 36 ||

N o w a t th a t tim e those w h o sh ared cells d id not co n d u ct th e m selve s p ro p e rly to w a rd s th e ir precep tors. T h o se w ho w ere m odest m onks lo o k ed d o w n upon, criticised, sp rea d it a b o u t, sa y in g : H o w can th o se w h o share ce lls n o t co n d u ct th e m selve s p ro p e rly to w a rd s th e ir p recep to rs ? T h en these m onks to ld th is m a tte r to th e L o rd , H e sa id : " Is i t tru e , a s is saidj, m onks, th a t th o se w h o sh are cells do n o t co n d u ct th e m selve s p ro p e rly to w a rd s th e ir p re cep to rs ? ” " I t is tr a e , L o r d / ' T h e en ligh ten ed one, th e L o rd re b u k ed th e m , sa y in g : " H o w , m o n k s, can those w h o sh are cells n o t co n d u ct th e m ­ selves p ro p e rly to w a rd s th e ir precep tors ? " H a v in g re b u k e d th e m , h a v in g g iv e n reasoned ta lk , th e L o rd ad dressed th e m o n ks, sa y in g : MM on ks, [53] th o se w h o share cells sh o u ld n ot n o t co n d u ct th e m se lv e s p ro p e rly to w a rd s th e ir p re cep to rs. W h o e v e r sh o u ld n o t co n d u ct h im se lf p ro p e rly , there is an offence o f w ro n g -d o in g / ' \]i [| E v e n so, th e y d id not co n d u ct th e m selv e s p ro p erly. T h e y to ld th is m a tte r to th e L ord- H e said : " T a llo w y o u , m o n ks, to dism iss1 one w h o does not co n d u ct h im self p ro p erly. A n d th u s, m o n ks, sh ou ld he b e d ism issed ; I f he, s a y i n g : * I dism iss yo u ' o r * D o n o t co m e b a c k here ' or ' B r in g b a c k y o u r b o w l a n d robe ' o r f I am n ot to b e w a ite d u p o n b y y o u \ m akes th is u n d ersto o d b y g estu re, if he m a k e s this un d erstood b y voice, if he m a k e s th is u n d ersto o d b y gestu re and b y v o ice, th e one w h o shares th e c e ll com es to be dismissed* I f he does n o t m ake th is u n d erstood b y gestu re, if he does n ot m a k e th is understood b y vo ice, if he does n ot m a k e th is un d erstood b y g estu re a n d b y vo ice, th e one w h o shares th e cell does n o t com e to b e dism issed. || 2 || N o w a t th a t tim e those w h o sh ared a cell a n d w h o w ere dism issed did n o t apologise. T h e y to ld th is m a tte r to th e 1 papatnrfttjpt. G

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Lord* H e sa id : ^ I a llo w (them ), m onks, to a p o lo g ise/ ' E v e n so, th e y did n o t ap o lo gise. T h e y to ld th is m a tte r to the L o rd . H e said : " M onks, one w h o is dism issed is n o t not to apologise- W h o e v e r sh ou ld n o t apologise* there is an offence o f w ro n g -d o in g / 1 [f3 j| N o w a t th a t tim e precep tors, on b ein g apologised to , d id n o t fo rg iv e. T h e y to ld th is m a tte r to th e Lord* H e said : *41 a llo w yo u , m onks, to fo rg iv e / ' E v e n so, th e y d id n ot fo rg iv e. A n d th o se w h o sh a red a cell d ep arted a n d th e y le ft th e O rd e r a n d th e y w en t o v e r to (other) sects* T h e y to ld this m a tte r to th e Lord* H e sa id ; " M onks, w hen yo u are b ein g ap o lo gised to y o u sh ou ld n ot n ot fo rg iv e. W h o e v e r should n o t forgive, there is an offence o f w ro n g -d o in g / ' I! 4 II , . . N o w a t th a t tim e precep tors dism issed those w h o w ere co n d u ctin g th e m selve s1 p ro p erly, th e y d id n o t dism iss those w h o w e re n o t co n d u ctin g th em selves properly* T h e y to ld th is m a tte r to th e L o rd , H e sa id : " M on ks, one w h o is co n d u ctin g h im self p ro p e rly is n o t to b e dism issed. W h o e v e r sh ou ld d ism iss him , th ere is an offence o f w rong-d oing. And* m o n ks, one w h o is n ot co n d u ctin g h im self p ro p e rly is not not to b e dism issed . W h o e ve r sh ould n o t dism iss him , th ere is an offence o f w ron g-d oin g. ]| 5 || MM onks, if one w h o shares a cell is possessed o f five q u alities he m a y be d ism isse d : if th e re does n o t com e to b e m u ch affection fo r his precep tor, if th e re does n ot com e to be m uch fa ith (in him ), if there does n o t com e to b e m uch sense o f sham e (tow ards him ), if there d o es n o t com e to be m u ch resp ect (for h im ), if th ere does n o t com e to b e m u ch d e ve lo p m e n t1 (under him ). M onks, if one w h o shares a cell is possessed o f these five q u a lities he m a y be dism issed. M onks, if one w h o shares a cell is possessed o f five q u alities he should n o t be d is­ m issed : if there com es to b e m uch a ffe ctio n for h is precep tor . . . * if th ere com es to be m uch d evelo p m en t. M onks, if one w h o sh ares a cell is possessed o f these five q u a litie s he should n o t be dism issed. ||6|[ " M onks, if one w ho shares a cell is possessed o f fiv e q u alities 1 For use of singular, where wc should use th e plural, c f B .D . iii. 3G4, 3^7' 369* Here the meaning is th * t -each of several preceptors dismissed the particular monk who shared bis cell. 1 bhavana* V A . 9S2. explains b y metUtbhavandt developm ent of am ity.

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it is su ita b le 1 to d ism iss him : [54] if th ere does n o t com e t o be m u ch affectio n for his p re cep to r * * , if th ere does n o t co m e to be m u ch d e v e lo p m e n t. M o n k s, if one w h o sh ares a c e ll is possessed o f these five q u a litie s, it is su ita b le to d ism iss him . M onks, if one w h o sh ares a cell is possessed o f fiv e q u a litie s it is n o t su ita b le to d ism iss h im : if th ere com es to b e m u ch a ffe ctio n fo r h is p recep to r . . * if th ere com es to b e m u ch d e ve lo p m e n t. M on ks, i f one w h o sh ares a c e ll is possessed of these fiv e q u a litie s it is n o t su ita b le to d ism iss h im , || 7 |j M onks, i f one w h o shares a c e ll is possessed o f fiv e q u a litie s, a p re cep to r, in n o t d ism issin g h im , b eco m es one w h o has gone to o fa r ; in d ism issin g h im t h e d o es n o t becom e o n e w h o h as gon e to o far : if th ere does n o t com e to be m u ch affectio n fo r his preceptor- , * if th e re does n ot com e to be m u ch d e v e lo p ­ m en t, M on ks, if one w h o sh ares a cell is possessed o f th ese fiv e q u alities, a p re cep to r, in n o t d ism issin g h im , becom es one w h o has gon e to o fa r ; in d ism issin g h im he d o es n o t b eco m e one w ho has gone too far- M on ks, if on e w h o sh ares a ce ll is possessed o f five q u a litie s, th e p re cep to r, in d ism issin g him , becom es one w h o h a s g o n e to o far ; in n o t d ism issin g him , he d o es n o t b ecom e one w h o h a s gon e to o fa r : if th e re co m es to be m u ch affectio n for th e p re cep to r . . . i f th e re com es to b e m u ch d evelo p m en t. M onks, i f one w h o shares a cell is possessed o f th ese liv e q u alities, a p recep to r, in d ism issin g him , becom es one w h o h a s gone to o far ; in not d ism issin g h im , he does n ot becom e one w h o has gone too fa r .“ || S |] 27 [[ N o w a t th a t tim e a c e rta in b ra h m a n , h a v in g ap p ro ach ed (some) m on ks, a sked fo r th e g o in g fo rth . T h e m o n ks d id n ot w a n t to le t h im go fo rth , and b ecause he co u ld n o t o b ta in th e g o in g fo rth a m o n g th e m onks, he b ecam e lean, w re tch e d , o f a bad colour, v e r y y e llo w , his v e in s sta n d in g o u t a ll o v e r his b o d y .2 T h e L o rd saw th is b ra h m a n , lean . , . a ll o ve r his b o d y , an d seein g h im , he addressed th e m onks, s a y in g : H o w is it, m onks, th a t th is b ra h m a n is lean , „ „ a ll o v e r his b o d y ? Ji JfL o rd , th is b ra h m a n a sk e d th e m o n k s fo r th e go in g fo rth . T h e m onks d id n o t w a n t to le t him go fo rth , an d b ecause he could n o t o b ta in th e go in g fo rth am on g th e m on ks, he is lean . , . a ll o v e r h is b o d y / ' || x [t 1 alavfiwenough* 1 S to c k , cj. iii. 3$ {!?.£>* i- 153-4)*

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T h e n th e L o rd addressed th e m o n ks, ra y in g : " N o w , m o n ks, w h o rem em bers a se rv ice 1 done b y this b rah m an ? " W h en he h a d sp ok en th u s th e ven era b le S a rip u tta sp oke th u s to th e L o rd : ‘‘ I , L o rd , rem em b er a service d one b y th is b ra h m a n .'' “ N o w , w h a t h e lp (given) b y th is b ra h m a n , S a rip u tta , d o y o u rem em ber ? ” “ L o rd , as I w a s w a lk in g for alm sfood here in R a ja g a h a this b ra h m a n had spoon-alms® b esto w ed upon m e. T h is, L o rd , is th e se rvice done b y this b ra h m a n [55] w h ich I rem em b er." II 2 i; " G o o d , S a rip u tta , it is good. In d eed those w h o a re tr u ly m e n ,3 S a rip u tta , are th a n k fu l a n d g ra tefu l-4 B e c a u se o f th is do yo u , S a rip u tta , le t th is brah m an g o fo rth (and) ordain h im / ' " H o w , lo rd , do I le t this brah m an go fo rth , h o w do I ord ain h im ? ” T h e n th e L o rd , on th is occasion, h a v in g g iv e n reasoned ta lk , addressed th e m o n ks, s a y in g ; “ F ro m th is d a y fo rth , m onks, I abolish th a t ord ination b y go in g to th e th ree re fu g es w h ich I allow ed . I a llo w yo n , m onks, to ord ain b y a {form al) a c t con sistin g o f a m o tio n and a resolution p u t th ree tim e s .5 || 3 || ** A n d th us, m on ks, sh o u ld one ordain : T h e O rd er should be in fo rm ed b y an exp erien ced , co m p eten t m o n k , sa y in g : ' H on oured sirs* le t the O rd er h e a r m e. T h is (person) so an d so w ish es for o rd in ation from th e ven e ra b le so and so. I f it seem s rig h t to th e O rd er, th e O rd er m a y ord ain so and so, th ro u g h th e p re cep to r so an d 5 0 . T h is is th e m otion , |[ 4 || ** * H on ou red sirs, le t th e O rd er hear me* T h is person so and so . , . m a y ord ain so and so. T h e O rd er is o rd ain in g so and so th ro u g h th e p re cep to r so a n d so. I f the o rd in atio n o f so and so th ro u g h th e p recep to r so an d so is pleasing to th e ven e ra b le ones le t them b e silent ; he to w h om it is not p leasin g sh o u ld speak* A n d a second tim e I sp eak fo rth this m a tte r . . . sh o u ld sp ea k , || 5 || 1 a d h i& d r a .

* kaiacchubkibbha, alms given with a ladle to a mode (cf. Thag, 934, M iin. 9) ; contrasted w ith ticket-food and the g ifts of robes, etc*, a t D hA. i. 37*?, and with a great g i f t " , ntahad&Ka, given, to a. body of monks a t Pv. II.

9. 56-58,

a sflpfrurisa.

* Hotticatottha.

P- *5°-

Cf. Vift. iii. 7*

* Cf, S . ii. 272. S ee M V - I X . 3 , 4-9* a n d I> u ttF Early B u d ,

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ff ' A n d a th ird tim e I sp e a k fo rth th is m a tte r -. . sh ou ld sp ea k . S o an d so is o rd ain ed b y th e O rd er th ro u g h th e p re c e p to r so and so* I t is p leasin g to th e O rd er, th e re fo re th e y are silent* T h u s do I u n d ersta n d th is / " |16 {[ 28 || N o w a t th a t tim e a ce rta in m o n k im m e d ia te ly a fte r h e w a s o rd ain ed in d u lg ed in b a d habits* M on ks sp ok e th u s : Do n o t, y o u r re v e ren ce , d o th a t, i t is n ot a llo w e d / 11 H e sp oke th u s ' fr B u t in d eed , I d id n o t a s k th e ven erab le ones sa y in g , ' O rd ain m e \ W h y d id y o u o rd ain m e w ith o u t b e in g asked (to d o so) ? " T h e y to ld th is jn a tte r to th e L o rd . [56] H e said : “ M onks, y o u sh o u ld n o t o rd ain w ith o u t b e in g a sked (to d o so). W h o e v e r sh o u ld {so} o rd ain , th e re is an o ffen ce o f w rong-doing* I a llo w y o u , m o n ks, to o rd ain w h en y o u h a v e b een a sk ed (to do so). || I j| " A n d th u s, m onks, sh ou ld one a s k (for it) : T h a t o n e w h o w ishes fo r o rd in atio n , h a v in g a p p ro a ch e d th e O rd er, h a v in g arran ged his u p p er robe o ve r on e sh o u ld er, h a v in g h o n o u red th e m o n k s' fe e t, h a v in g sa t d o w n on his haun ch es, h a v in g sa lu ted w ith jo in e d p alm s, sh o u ld sp ea k th u s t o it : * H o n o u red sirs, I a s k th e O rd er fo r o rd in a tio n ; h o n o u red sirs, m a y the O rder raise m e u p ,a o u t o f co m p a ssio n / A n d a secon d tim e sh ou ld he a s k , . . A n d a th ird tim e sh o u ld he a sk * * . ii ^ ii “ T h e O rd er should be in fo rm ed b y an ex p e rie n ced , c o m p e ten t m o n k , sa y in g : ' H o n o u red sirs, le t th e O rd er h ear m e. T h is (person) so an d so w ishes fo r o rd in atio n fro m th e v e n e ra b le so a n d so. So a n d so asks th e O rd er for o rd in a tio n th ro u g h th e p re cep to r so and so. I f it seem s rig h t to th e O rd er th e O rd er m a y o rd ain so an d so th ro u g h th e p re cep to r so a n d so. T h is is th e m otion . Jj 3 [j 44 ' H on oured sirs,* le t th e O rd er hear m e. T h is (person) so and so w ish es for o rd in atio n from th e v e n e ra b le so and so. So and so a sk s th e O rd er fo r o rd in atio n th ro u g h th e p re cep to r so and so . I f th e ord in atio n c f so an d so th ro u g h th e p recep to r so 1 C fr B .D . i. 309, Ii. 230, 393. * uilumpatu, tce&ning according to V A . 964 “ h a vin g made me arise from w hat is bad m ay th ey establish me in w h at is good ; or, having* raised roe licxa the status of a novice m ay thc^y establish m e in the statu s of a m onk p\ Cf. beioWj p . i i i , and VA+ lt>33* See also A . K* Coomara.swa.my, P a li Words, H .J . A . S ., Vod. 4, N o. z, p , 145-G, where lie takes ullumpatu as m eaning '* e xtract " (me from all evil).

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and so is p le a sin g to th e ven era b le ones, le t th em b e silen t ; he to w h om i t is not p lea sin g sh ou ld sp eak. A n d a secon d tim e I sp ea k fo rth th is m a tte r. . ^ T A n d a th ird tim e I sp ea k fo rth th is m a tte r . . . So an d so is o rd ain ed b y th e O rd er th ro u g h th e p re cep to r so an d so. I t is p lea sin g to th e O rd er, therefore th e y a re sile n t. T h u s do X u n d e rsta n d th is / " j| 4 \\ 29 |j N o w a t th a t tim e in R a ja g a h a a succession o f m e a ls o f su m p tu o u s food s carne to b e a rran ge d .1 T h e n i t occu rred to a c e rta in b ra h m a n r €* N o w , these recluses, sons o f th e S a k y a n s, are p leasan t in c h a ra cter, p le a sa n t in co n d u ct ; h a v in g e a ten g o o d m eals th e y lie d o w n on b ed s sh eltered from th e w ind.* W h a t n o w if I sh o u ld go fo rth a m o n g these recluses, sons o f th e S a k y a n s ? J' T h e n th a t b ra h m a n , h a v in g approach ed (some) m o n ks, a sk e d fo r th e go in g fo rth . T h e m on ks a llo w ed him to go fo rth (and) th e y ord ain ed h im , |[ 1 |[ T h e succession o f m eals d w in d led a w a y 5 a fte r he h a d gone fo rth . M onks sp ok e th u s : " C om e a lo n g n ow , y o u r reveren ce, w e w ill w a lk fo r a lm sfo o d / ' H e sp oke th u s : " Y o u r reveren ces, I d id n o t go fo rth fo r th is — th a t I should w a lk for almsfood* I f y o u w ill g iv e to m e, I w ill e a t, b u t if y o u w ill n o t g iv e to m e, I w ill le a v e th e O rd e r/ 4 " B u t, d id y o u , y o u r reveren ce, go fo rth for y o u r b e lly 's sa k e ? " [57] " Y e s , y o u r re v e ren ce s/ ' || 2 \\ T h o se w h o w e re m o d est m onks lo o ked d o w n u p o n , criticise d , sp read it a b o u t, sa y in g : " How' can th is m o n k g o fo rth in th is dhamma a n d d iscip lin e w h ich are w e ll ta u g h t for his b e lly 's sa k e ? " T h e se m o n k s to ld th is m a tte r t o th e L o rd , H e sa id : ” Is it tru e , as is said , th a t y o u , m o n k , w e n t fo rth fo r y o u r b e lly ’s sake ? M “ I t is tru e , L o rd / ' T h e en ligh ten ed one* th e L o rd re b u k ed h im , s a y in g : “ H o w c a n y o u , foolish m an , go fo rth in th is dhamma a n d discip lin e w h ich a re w ell ta u g h t fo r y o u r b e lly 's sake ? I t is not foolish m an , fo r p lea sin g those w h o are not (yet) pleased , 1 C/* V in , 1* 248, iv . 7 5

ii' 3 15 ).

1 C f. Vin. i. 72, iv. 129 {B*D. iii. * AAtyiaA.a * c/mkhlyanti a t ii. 236, n, t , 2.

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n or for increasing: (the n u m ber of) th ose w h o are p le a se d / ' H aving; re b u k ed h im , h a v in g g iv e n reasoned ta lk , he ad dressed the m o n k s, sa y in g : || 3 |[ I a llo w y o u , m onks, w h en y o u are ord aining, to e x p la in four resou rces1 : th a t go in g fo rth is on a cco u n t o f m e a ls o f scraps ; in th is respect efio rt is to b e m a d e b y y o u fo r life. (These are) e x tr a a cq u isitio n s : a m eal fo r an O rd er, a m eal for a special person, an in v ita tio n , tic k e t-fo o d , (food g iven ) on a d a y o f th e w a x in g o r w a n in g o f th e moon* on an O b serva n ce d a y , on th e d a y a fte r an O b serva n ce d a y .2 T h a t g o in g fo rth is on a cco u n t o f rag-robes ; in th is re sp e ct effort is to b e m ad e b y y o u for life . (These are) e x tr a a cq u isitio n s : (robes m ad e of) linen, c o tto n , silk, w ool, coarse h em p , c a n v a s .3 T h a t g o in g fo rth is on a cco u n t o f a lo d gin g a t th e ro o t o f a tree ; in th is respect e fio rt is to b e m ad e b y y o u for life* (These are) e x tr a a cq u sitio n s : a d w ellin g-p lace, a c u r v e d h o u se,4 3 long house,* a m ansion,* a c a v e .7 T h a t go in g fo rth is on a cco u n t o f am m o n ia a* a m ed icin e ; in th is respect effo rt is to b e m ad e b y y o u fo r life. (These are) e x tr a a cq u isitio n s : g h ee, fresh b u tte r, oil, h o n ey, m o la sse s.8 '* ]l 4 \\ 30 || T o ld is th e F if t h P o rtio n fo r R e p e a tin g : on w h a t is d u e to a P re ce p to r. N o w a t th a t tim e a certa in b ra h m a n y o u th , h a v in g ap p ro ach ed 1 nissaya, cf. V in . i. 96. Ni$$aya is something which yo u depend upon, which supplies you, a source oi supply, N o t t o be confused with, the formal a c t called nissaya, referred to a t Vtn. i, 49 (p. 66, above), which is an a ct placing someone under guidance,, givin g him help. * F o r last four* cf, B .D * ii* 3 1 3 -3 14 and notes. * See B .D . ii, 7, 143,. and Dotes, * a44hayog&. C&tnysr speak of Lt as supannavahkageha (see aa garujasa&lhanapasdda (see C .P .D »), and as suvannavangagtiha (see Vin. "Texts *73f O* It is possible th a t the curve refers only to th e roof, curved upwards perhaps a t the ends, like some forma oi dom estic architecture in present-day India, and th is is the reason for th e a4 dha, half : ttiat in some respect th e building is half and not entirely curved. A t Vin* jjH172 it is said th at repairs m ay be made to a n during a period of seven or eight years.

* pdsddat see ii. i6 r n* 5, * A-ffltnmiya, See B .D . ii. J6. 6. * guha. These five are th e five iendtti, abodes, allowed a t Vitt* 1L 1 4 6 ; allowed a t V in . i* 107, as the site (or an upasatha h all ; a t V in , i, 2.39 as the site for kaf>piyabh&*nit a place for w hat is allowable, an ou th o u se; a t Vin* i. 1164 as the site for a store-room— in the last three cases the sites are to be agreed upon b y the Order* * C f, B .D . i. 133, i t 34Z* A t B ,D . ii* 131 theae five medicines m a y b e used b y ill moDka.

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(some) m onks, a sk e d fo r th e g o in g fo rth . T h e m o n k s exp la in ed th e resources to h im beforeh an d. H e sp ok e t h u s : " If, honoured sirs, y o u h a d exp la in ed th e resources to me a fte r I had gone fo rth , I sh o u ld h a v e been satisfied, b u t n ow , honoured sirs, I w ill n o t go fo rth ; th e resources are d isg u stin g an d lo a th so m e to m e/* T h e m o n ks to ld th is m a tte r to th e Lord* H e said : " M onks, th e resources sh ou ld n o t be e x p la in e d beforehan d. W h o e v e r sh o u ld (thus) e x p la in them , th e re is an offence o f w rong-doing. I a llo w y o u , m onks, to exp la in th e resources soon a fte r o rd ain in g (a p erso n }/' \\ i || N o w a t th a t tim e m o n ks o rd ain ed th ro u g h a gro u p o f tw o a n d a g ro u p o f th ree (m onks). T h e y to ld this m a tte r to th e L o rd . H e s a i d : MM onks, y o u sh o u ld n ot o rd ain th ro u g h a g ro u p o f less th a n te n (m onks).1 W h o e v e r sh o u ld (so) ordain, th ere is an offence o f w ron g-d oin g. I allow y o u , monks* to o rd ain th ro u g h a gro u p o f te n o r m ore th a n te n (m onks)/* |] 2 |j [58] N o w a t th a t tim e m on ks o f one y e a r 's sta n d in g a n d o f tw o y e a r s 1 sta n d in g (severally) o rd ain ed th e one w h o shared his cell* A n d w h en he w as o f one y e a r's sta n d in g ,2 th e ven erab le U p asen a, V a n g a n ta 's son,3 o rd ain ed th e one w h o shared his cell. W h e n h e w a s o f tw o years" stan d in g, h a v in g k e p t th e rains-residence, ta k in g th e one w h o shared his cell and w ho w as of one y e a r's sta n d in g , he a p p ro ach ed th e L o rd . H a v in g ap p ro ach ed , h a v in g greeted th e L o rd , he sa t dow n a t a respect­ fu l d istan ce. N o w , it is th e cu sto m fo r aw a k en ed ones, fo r L o rd s to exch a n g e frie n d ly greetin gs w ith in -co m in g m onks. II 3 II T h en th e L o rd sp oke th u s to th e venerable U p asen a, V a n g a n ta 's son : " I h o p e, m on k, th a t th in g s go w e ll w*ith y o u , I hope y o u are keepin g go in g, I hope yo u cam e here w ith b u t little fa tig u e on th e jo u rn ey/" " T h in g s d o g o w ell w ith m e. L o rd , I am keep in g g o in g , 1 See Vi-n. i. 315. A group is usually in the Vinaya regarded as consisting of from tw o to four m onks (or nuns), b u t here it is equivalent to an Order, a samgha. *■See J d - ii* 449* VA+ 194, U d A . 266, A A t 1. 271 for this same episode, U dA - states th a t U pasena was of tw o years* standing1 as a preceptor. B u t it is more likely th a t A A * is right in saying that tw o years' standing a s a monk is meant, i.e. since his ow n ordination. * See iL 83.

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L ord , I cam e. L o rd , w ith b u t little fa tig u e on th e jo u r n e y / 1 N o w , T ru th fin d ers (som etim es) a sk k n o w in g / a n d k n o w in g (sometimes) do n ot a sk ; t h e y a s k , k n o w in g th e rig h t tim e (to a sk )v an d th e y d o n o t a sk , k n o w in g th e rig h t tim e (when n o t to ask). T ru th fin d ers a sk a b o u t w h a t belo n gs t o th e goal, n o t a b o u t w h a t does n o t b elo n g to th e goal. T h e re is bridgeb reak in g - for T ru th fin d ers in w h a te v e r does n o t b elo n g to th e goal. A w a k e n e d ones. L o rd s, q u estio n m o n k s con cern in g tw o m a tte r s : " S h all w e te a c h dhamma ? ” o r 4* S h all w e la y d o w n a ru le o f tra in in g for d iscip les ? '* j| 4 |[ T h e n th e L o rd spoke th u s to th e ve n e ra b le U p asen a, V a n g a n ta 's son : ** O f h o w m a n y y e a rs' sta n d in g are y o u , m onk ? " " 1, L o rd , am o f tw o y e a rs ' s ta n d in g / ' 4f A n d o f how m a n y years" sta n d in g is th is m onk ? ” " H e is o f one y e a r's sta n d in g . L o r d / ' “ W h o is this m onk a s regard s y o u ? " " H e is th e one w h o shares m y cell, L o r d / ' T h e a w aken ed one, th e L o rd reb u k ed (him), sa y in g : ** Tt is not fittin g , foolish m an , it is not becom ing, it is n ot proper, it is u n w o rth y o f a recluse* it is n ot a llo w ab le, it should n o t be d one. H o w can y o u , fo o lish m an , w h en y o u sh o u ld be exh o rted an d in stru cted b y o th ers, th in k to e x h o rt a n d in stru ct a n o th er (monk) ? T o o q u ick ly h a v e y o u , foolish m a n , tu rn ed to ab u n d a n ce,3 th a t is to s a y to a cq u irin g a gro u p . I t is n ot, foolish m an , for p lea sin g those w h o are n o t (yet) p lea sed , nor for increasing (the n um ber of) th o se w h o are p le a se d .” H a v in g reb u ked h im , h a v in g g iv e n reasoned ta lk , he ad dressed th e m onks, sa y in g : " M onks, one w h o is o f less th a n te n y e a rs' sta n d in g should n o t o rd ain .1 W h o e v e r (such) sh o u ld (so) o rd ain , th e re is an offence o f wrong-doing* I a llo w y o u , m onks* t o ordain th ro u g h one w h o is o f ten y e a rs ' sta n d in g o r th ro u g h on e w ho is o f m ore th a n te n y e a rs' sta n d in g / ' || 5 [J * See also P ' i w . L 350, iii* 6, SS-89 for t h i s passage ; a n d B*L>+ i . 13* notes I and. 2. 1 See D , L . Coomar&s'wairiY, The Bridge o f W dfaret H J A S t V o l. 8, No. 2, A ugust, 1944, for a discussion of the Bridge m ainly from In d ian sources. * Cf, Vin. 1. 287. 4 Cf. N uns’ P ic . bcxiv, where a nun. of less tliaji tw e lve yearsJ standing should not ordain.

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N o w a t th a t tim e ig n o ra n t, in exp erien ced m o n k s ordained, th in k in g : " W e are o f ten years* sta n d in g , w e are o f ten y e a rs' s ta n d in g / ' (C onsequently) th ere w ere to b e fo u n d ign o ra n t p recep to rs, w ise (m onks) w h o sh ared th e ir ce lls ; in exp erien ced p recep tors, exp erien ced (monks) w h o shared th e ir cells ] p recep tors w h o h a d h eard little , (m onks) w h o sh ared th e ir cells w h o h a d heard m u c h ; p recep tors o f p o o r intelligence, [59] in te llig e n t (m onks) w h o sh ared th e ir cells ; a n d a ce rta in fo rm er m em b er o f a n o th e r se ct, w h en he w a s b ein g sp o k en to b y h is p re cep to r regard in g a rule, h a v in g refu ted the pTeceptor, w e n t o v e r to th e fo ld o f th a t sam e se c t1 (as before). 11611 . . T h o se w h o w ere m o d e st m o n k s . . - sp rea d it a b o u t, s a y in g : “ H o w can th ese ig n o ra n t, in exp erien ced m onks ord ain, th in k ­ in g : * W e are o f te n y e a rs ' standing* w e are o f te n yea rs' sta n d in g 1 ? (So th a t) th e re a re to b e fo u n d . , - in tellig e n t (m onks) w h o share th e ir c e lls / ' T h e n th ese m o n k s to ld th is m a tte r to th e L o rd , H e said : Is it tru e, as is said , m onks, th a t ign o ra n t, in exp erien ced m o n k s o rd ain ed , t h in k in g ; - * - there are to b e found * „ . in tellig e n t (m onks) w h o sh are th eir cells?** *f I t is tru e . L o r d ." ||7 |] T h e n a w a k e n e d o n e, th e L o rd reb u k ed them , sa y in g : H ow , m o n ks, ca n th ese foolish m en , ig n o ra n t, in e x p e ri­ en ced , ord ain, t h in k in g : ‘ W e are o f te n y e a rs’ sta n d in g , w e are o f ten y e a rs' s ta n d in g ' ? . . - in te llig e n t (m onks) w h o share th eir cells. I t is n o t, m o n ks, for p lea sin g those w ho are n o t (yet) pleased * . / ' A n d h a v in g reb u k ed th em , h a v in g g iv en reasoned ta lk , he addressed th e m onks, s a y in g : ** M onks, one w h o is ign oran t, in exp erien ced sh o u ld n o t o r d a in . W h o e v e r (such) sh o u ld ord ain, th e re is an offence o f w ron g-d oin g. I a llo w y o u , m onks, to ord ain th ro u gh an exp erien ced , co m p eten t m o n k w ho is o f te n y e a rs' sta n d in g or m ore th a n ten y e a rs' s ta n d in g / ' |[ 8 [J 31 || N o w a t th a t tim e m onks, w hen th e ir p recep to rs h a d gone a w a y a n d h a d le ft th e O rder a n d h a d died a n d had gone o v e r to an o th er side (of th e O rd er),3 b e in g w ith o u t 1 titthdyatanain sanxkami.

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tea ch ers,1 n o t b ein g exh o rted , n o t b e in g in stru cte d , w a lk e d for alm sfood w ro n g ly d ressed , w ro n g ly clothed* not b e fittin g ly a ttire d . W h ile p eo p le w ere e a tin g , , , ( = = I . 25. T —4 ) . . * I t is true, L o r d .” H a v in g reb u k ed th em , h a v in g g iv e n reasoned t a lk , h e addressed th e m on ks, s a y i n g : *4M on ks, I a llo w a teacher* T h e tea ch er, m o n ks, should arouse in h is p u p il2 th e a ttitu d e o f a s o n ; th e p u p il sh o u ld a ro u se in h is te a ch e r th e a ttitu d e o f a fath er. T h u s th ese, liv in g w ith reve ren ce , w it h deference, w ith c o u rte s y to w a rd s on e another* w ill com e to g ro w th , increase, m a tu r ity in th is dhamma a n d d iscip lin e. I a llo w y o u , m onks* t o liv e te n y e a r s in dependence,* a n d w h en one is o f ten y e a rs ' sta n d in g to g iv e gu id an ce.* \\ I [[ " A n d th u s, m onks, sh o u ld a te a ch e r b e chosen : h a v in g a rra n g e d th e u p p er robe o v e r on e sh ould er, h a v in g h on ou red h is fe e t, h a v in g sa t d o w n on th e haun ch es, h a v in g sa lu ted w ith jo in e d p alm s, he sh ould sp e a k to h im th u s : ' H o n o u red sir, be m y tea ch er, I w ill liv e in depen dence on th e v e n e ra b le o n e ; honoured sir, b e m y tc a c h e r, I w ill Live in d ep en d en ce on th e ven erab le one ; h on ou red sir, b e m y tea ch er, [60] I w ill liv e in d ep en d en ce o n th e v e n e ra b le o n e / I f he &ays : f V e r y w ell po r ' C e rta in ly * or " A ll rig h t ' or * I t is p ro p e r po r ' M an age it a m ia b ly \ a n d m a k e s th is u n d ersto o d b y g estu re . . . {= I . 25. 7 —2 4 , reading te a ch e r and p u p il for p re cep to r and one w h o sh ares a cell) * * . I f th e te a ch e r b ecom es ill, he should te n d h im as long as life la s ts ; he sh o u ld w a it u n til he re c o v e rs / 1 \\ 3 \\ T o ld is w h a t is d u e to a T e a c h e r.

\[ 32 |j

" T h e tea ch er, m o n ks, sh o u ld c o n d u c t h im self p ro p e rly to w a rd s his pupil- T h is is th e p ro p er c o r d u c t in th is re sp e ct : th e p u p il sh o u ld b e fu rth e re d , he sh o u ld b e h elp ed b y th e 1 acuriyu. S e e V in . T exls i< *7 8 , n, 2 fo r n o te c o m p a r in g th is w ith prec-eptor, Vi&*n. 9+ s a y s t h a t in a d w e llin g -p la c e arc teach ers* p r e c e p to r s P those w h o share a ce ll, pupils., tho&e h a v in g t h e sam e p recep to rs, th o se h a v in g t h e sam e teach ers. I t m en tio n s te a c h e rs lo r t h e g o in g forth* teach ers for o r d in a tio n , pupLEs o rd ain ed a n d allo w ed t o g o fo r th h a v in g t h e sam e p r e ce p to r ; te a ch e rs in gu id an ce, in th e e x p o s itio n (or re c ita tio n , of th e iP atim okkh a), p u p ils in t h e sa m e h a v in g th e sam e tea ch er, ft anievasika. . 9 ni&saycim vatihutn*

* nissayam dafwp.* There is also the formal act of nissaya, of placing under guidance, as in I. 35- w * The word translated above. I* 80. 4* as " resource iJ is also n is s a y ^ but it is there combined with the verb adkkhitttijt.

So

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te a ch er , . . ( = 1 . 26* i - i i , reading te a ch er and p u p il for p recep tor and one w h o shares a cell) , * - I f th e p u p il becom es iU, he sh o u ld ten d h im as lo n g as life la sts ; h e sh ould w a it u n til he re co v e rs / ' || i || W h a t is d u e to a P u p il.

|| 33 ||

T h e S ix th P o rtio n fo r R e p e a tin g . N o w a t th a t tim e p u p ils d id n o t co n d u ct th em selves p ro p erly to w a rd s th e ir teach ers * * _ ( = L 27- x^8, reading te a ch er and p u p il as above) . , * in n o t dism issing him he does n o t becom e one w h o h a s gone to o fa r / 1 ]| i \\ 34 ]| N o w a t th a t tim e ig n o ra n t, in exp erien ced m onks, g a v e g u id a n ce, t h in k in g : W e are o f te n y e a rs ' stan d in g, w e are o f ten y e a rs ' stan d in g/* (So th a t) th ere w ere to be found ign o ran t te a ch ers, w ise p u p ils ; in exp erien ced teach ers, e x ­ perienced p u p i ls ; te a ch ers w h o had h eard little , p u p ils w ho h a d h eard m u ch ; te a ch ers o f poor in telligen ce, in tellige n t p u p ils. T h o se w h o w ere m od est m o n ks [61] * * - sp rea d it a b o u t, sa y in g : “ H o w ca n th ese ign oran t in exp erien ced m onks g iv e g u id a n ce, th in k in g : * W e are o f ten y e a rsJ sta n d in g , w e are o f ten y e a rs ' sta n d in g ' ? (So th a t) there are to be found ign oran t te a ch ers , , . in tellig e n t p u p ils ." || i || T h e n th ese m o n k s to ld this m a tte r t o th e L o rd . H e s a i d ; ** Is i t true, as is said , m onks, th a t ig n o ra n t, in exp erien ced (m onks)1 are g iv in g g u id an ce, th in k in g : ' W e are o f te n y e a rs' stan d in g , w e a re o f te n years' sta n d in g * ? ri " Is it true* L o r d / ' T h e en lig h ten ed one, th e L o rd reb u ked th em ; h a v in g reb u k ed th e m , h a v in g g iv e n reasoned ta lk , he addressed th e m o n ks, s a y in g : ** M onks, one w h o is ign oran t, in exp erien ced , sh o u ld n o t g iv e guidance- W h o e v e r (such) should g iv e it, th ere is an offence o f wrong-doing* 1 a llo w y o u , m o n ks, to g iv e g u id an ce th ro u g h an exp erien ced , co m p eten t m o n k w h o is o f te n y e a rs ' sta n d in g o r o f m ore th a n te n y e a rs' sta n d in g /'* |[ 2 \[ 35 j| N o w a t th a t tim e m on ks, w h en th e ir te a ch ers an d precep tors had gone a w a y a n d h a d left th e O rd er and had d ied and h ad 1 O m itte d in Oldenberg's t e x t o f Vin,

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gone o v e r to a n o th e r side (of th e O rd er),1 d id n ot k n o w a b o u t n u llificatio n s o f guidance* T h e y to ld th is m a tte r to th e Lord* He s a id : ** M onks, th ere are th ese fiv e n u llifica tio n s o f g u id an ce fro m a p re cep to r : w h en a p re cep to r h a s gon e a w a y or le ft th e O rd er o r died o r gone o v e r to a n o th e r side (of th e O rd er), a n d com * m au d is th e fifth .4 The^e, m o n ks, are th e five n u llificatio n s o f g u id a n ce from a preceptor* M onks, th ere are th ese s ix n ullificatio n s o f g u id an ce from a t e a c h e r : w hen a te a ch e r h a s gone a w a y or le ft th e O rd er or died or g o n e o v e r to a n o th e r side (of th e O rd er), an d co m m an d is th e fifth , o r if h e 3 has co m e to be con n ected w ith a p recep to r.* T h ese, m o n ks, a r e th e s ix n u llificatio n s o f g u id an ce from a teacher* || I H " M onks, if a m o n k is possessed o f fiv e q u a litie s 6 he sh o u ld n o t ord ain, he sh o u ld n o t g iv e g u id a n ce , a n o v ic e sh o u ld n o t a tte n d him : if he is n o t possessed o f an a d e p t's b o d y o f m oral h a b it , . * b o d y o f co n cen tratio n . , . b o d y o f w isd om * + * b o d y o f freed om . . , b o d y o f vision a n d k n o w led ge o f freedom . M onks, if a m o n k is n o t possessed o f these fiv e q u a litie s he sh o u ld n o t ord ain , he sh ould n o t g iv e g u id a n ce , a n o vice sh ou ld n o t a tte n d him . || 2 |[ M onks, if a m o n k is possessed o f five q u a litie s he m a y ord ain, he m a y g iv e g u id a n ce , a n o v ic e m a y a tte n d h im : if he is possessed o f an a d e p t's b o d y o f m ora] h a b it . . . b o d y o f v isio n and k n o w led g e o f freedom . M onks, if a m o n k is possessed o f these fiv e q u a lities [62] he m a y ord ain, h e m a y gtve g u id a n ce , a n o v ic e m a y a tte n d him . ]| 3 |j “ A n d , m onks, if a m o n k is possessed o f five fu rth e r q u a litie s he sh o u ld n ot ord ain, h e sh o u ld n o t g iv e g u id a n c e , a n o v ice should n o t a tte n d him : if he is neith er h im self possessed o f an a d e p t's b o d y o f m o ra l h a b it n or en cou rages a n o th er a s to an a d e p t's b o d y o f m o ral h a b it , . , if he is n e ith e r h im self possessed 1 A s in I*. 3 2 - i, * V A , 986 s a y s t h a t t h e to a ch cr dism isses t h e p u p il from g u id a n c e In th e w o rd s oi T. 31. 1 , * M ea n in g t h e p u p il, ii w e fo llo w V d * 988 ; b u t D u t t , Karty B u d d h ist M & nathism , p«. iS x , ta k e s it t o m ean t h e te a ch e r, * V A . g8S says th a t if o n e w h o shares a cell, liv in g in d e p en d en ce or* a teacher, sees a p re ce p to r w a lk in g Cor a lm s in t h e sam e v illa g e err w o rsh ip p in g a t t h e sam e shrine, or if h e h ears h im te a c h in g dham m a in a d w e tlin g -p la ce or a m o n g h ou ses (th e teach er's) g u id a n c e lapses. T h is w o u ld s u g g e s t t h a t th e p recep to r o ccu p ie s a h igh er p o s itio n th a n th e teach er, * Cf* £>, iii* s j g ; S . i. 99 ; A - L 1 6 2 , iii. 2 7 1 , v* iG.

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o f an a d e p t's b o d y o f vision a n d know led ge o f freedom nor encou rages a n o th er a s to an a d e p t's b o d y o f visio n a n d k n o w ­ ledge o f freed om . M onks, i f a m o n k is p o ssessed o f th ese five q u a litie s he sh o u ld n o t ordain* he sh o u ld n o t g iv e g u id an ce, a n o v ic e sh o u ld n o t a tte n d him* || 4 || " M onks, if a m o n k is possessed o f five q u alities * * . a n o v ic e m a y a tte n d him ; if h e is h im se lf possessed o f an a d e p t's b o d y o f m o ra l h a b it and encou rages a n o th er a s to an a d e p t's b o d y o f m oral h a b it . . . if he is h im self possessed o f an a d ep t's b o d y o f visio n an d kn o w led g e o f freed om a n d en cou rages an o th er as to an a d e p t's b o d y o f v isio n a n d kn o w led g e o f freedom * M onks, if a n o v ice is possessed o f th ese five q u alities he m a y o rd ain . . . a n o v ice m a y a tte n d him . ]| 5 j| " A n d , m o n ks, if a m o n k is possessed o f five fu rth e r q u a litie s h e sh ou ld n o t o rd ain * - - a n o v ic e sh ou ld n o t a tte n d him : if h e com es to b e la c k in g in fa ith ,1 if h e com es to b e w ith o u t sham e, if h e co m es to be reck less, if he com es to b e la z y , if he com es to b e o f m u d d led m ind fulness.3 M onks, if a m o n k is possessed o f th ese five q u a lities he should n o t o rd ain * , , a n o vice should n ot a tte n d h im . ]| 6 || " M onks, if a m o n k is possessed of five q u a lities he m a y ordain * , , a n o v ic e m a y a tte n d him : i f he com es to h a v e fa ith , if he com es to feel sh am e, if he com es to be cau tio u s, if he com es to b e o f stirred u p en ergy, i f he com es to be o f r e a d y m indfulness*. M onks, i f a m o n k is possessed o f th ese fiv e q u alities he m a y ord ain * * „ a n o v ice m a y a tte n d h im , || 7 || 44 A n d , m onks, if a m o n k is possessed o f five fu rth e r q u a litie s he sh o u ld n o t ord ain . T . a n o v ic e sh o u ld n o t a tte n d him : if, in regard to m o ral h ab it*4 he com es to h a v e fa llen a w a y from m o ra l h a b it ; if, in regard to good h a b its,5 he com es to 1

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h a v e fallen a w a y from good h a b its ; if, in regard to (right) v ie w ,1 he com es to h a v e fallen a w a y fro m (right) v ie w ; if he com es to h a v e h ea rd little , i f he com es to be o f p o o r in telligen ce. M on ks, i f a m o n k is possessed o f th ese five q u a litie s he sh o u ld n o t ord ain - * . H8|| " M onks, if a m o n k is possessed o f fiv e q u a litie s he m a y ord ain [63] * * . a n o v ice m a y a tte n d h im : if, in regard to m o ra l h a b it, he does n o t com e to h a v e fa llen a w a y from m oral h a b it ; if, in regard to good h a b its, he does n o t co m e to h a v e fallen a w a y from g o o d h a b its ; if, in regard to (right) vie w , he does n ot co m e to h a v e fallen a w a y from (n gh t) v ie w ; if he com es to h a v e h eard m u ch ; if he co m es to b e in tellig e n t. M onks, if a m o n k is possessed o f th ese fiv e q u a litie s he m a y o rd ain . . . a n o v icc m a y a tte n d h im . [| g |[ -f A n d t m onks, if a m o n k is possessed o f five fu rth er q u a litie s he should not ord ain . - - a n o v ic e sh o u ld n o t a tte n d him : i f he is not co m p eten t to te n d or to g e t (another) to te n d a p u p il or one w h o shares a cell a n d w h o is ill, to a lla y or g e t (another) to a lla y d issatisfactio n th a t h a s a r is e n to d isp el or g e t (another) to dispel, b y m eans o f d h a m m a rem orse th a t has arisen , if he does n o t k n o w w h a t is an offence, if he does n o t k n o w thtt re m o v a l3 o f an offence. M onks, if a m o n k is possessed o f these five q u a lities . , * a n o v ic e sh o u ld n ot a tte n d h im , 11 ™ ii “ M onks, if a m o n k is possessed o f five q u a litie s - . . a n o v ic e m a y a tte n d him . || i i ]j " A n d m on ks, if a m o n k is p o ssessed o f five fu rth er q u a litie s he sh ou ld n o t ordain . . * a n o vice sh o u ld n o t a tte n d h im : if he is n o t co m p eten t to m a k e a p u p il or one w h o sh ares a cell tra in in th e tra in in g re ga rd in g th e fu n d a m en ta ls o f co n d u ct,4 to lead him in th e tra in in g regarding; th e fu n d a m e n ta ls o f the B r a h m a fk r in g / to le a d him in w h a t p erta in s to 1 a t id itfh i. V in . L i 72 says th a t " iaSHng a w a y fr om right v ie w means wrong view " ( views of An extrem e nature I while V A , 989 says th a t ge ttin g rid of right view, he is possessed o f wrong view of an extrem e nature. * Of. a b o v e r. 35* 20. * vwttha-na, the arising from. C f. below, p, i3 4 ( apatH vtcffhita, an offence th a t is removed, and p. 197. ganto vutthdsi, th e village (was) removed. * abht&imacarika. V A . equates these w ith th e duties (laid down) in the Khatidhakas* *■adibrahmacdriyikd ; see Vin- Texts i. 185, d . 1. V/t* 990 speaks oi th is as sakhapaililatti' which m ight m ean ideas, concepts, notions suitable to a sekha, a learner.

BO O K OF D I S C I P L I N E 84 dham m a,1 to lead h im in w h a t p ertain s to disciplin e,* to discuss or g e t (another) to discuss, b y m eans o f dhammft* a false v ie w th a t h a s arisen* M onks, i f a m o n k is possessed o f these five q u a litie s . , . a n o vice sh ou ld n o t a tte n d h im . |j 12 || “ M onks, if a m o n k is possessed o f five q u alities . - , . T. a n o vice m a y a tte n d him , [| 13 \\ " A n d m o n ks, if a m o n k is possessed o f five fu rth e r qu alities • . * a n o v ic e sh o u ld n o t a tte n d him : if he d o es n o t kn o w w h a t is an offence,3 if he does not k n o w w h a t is n ot a n offence, if he d oes n o t know w h a t is a slig h t offence, if he does n ot k n o w w h a t is a serious offence, if the tw o P a tim o k k h a s4 in full are n o t p ro p e rly h anded d o w n to h im , n o t'p ro p e rly classified, n ot p ro p e rly in to n ed , n ot p ro p e rly d iv id e d b y rule and in respect o f th e e x p la n a tio n .6 M onks, if a m o n k is possessed o f these five q u a lities * - . a n o vice sh o u ld not a tte n d him . |[ 1:4 || r 1 p oin ts ou t th at 37 is " identical w ith 86* z-i5> blit for the- sixth case which, throughout chap. 37, is added each tim e a t th e end of the five eases given in chap, 30 " 1 ‘ if he is of less than ten years* standing: " and " ii he is of ten years* standing or more th a n ten years' standing *' respectively* 1 Vift. T&xU i. iS-Sp n. 2P points c u t th a t this should be Fourteen tirnes pi* for where th e fitrst faur items in 15 and 2 7 arc the sam e as one another and only th e last in each is different, thus ttjgether m aking a to tal of six items* in S7 h 13, 14 there is no repetition and these six items form one group and no more. * S ee a b o v e I, 51, 6* ■ * Cf. 7 i« , ii, 279, ip. regard to nuns.

* T h is is probation before ordination into th e Order took place. I t Is n o t the probation which forms port of th e p e n a lty for breaking a sanghddisesa ruleV A , 990 says th a t it is called probation, parivasa, for members of other sects and also probation for the unconcealed. appaiitth-annapa.riv&sa, and can be given to naked wanderers, naked ascetics, dfivahas, and t o unclothed ascetic^ ac&la, b u t not to anyone who has a cloak or a b la n k e t made of the skin of wild animaJs, Cf, appaticchannap&rivUsa a t V in, v r 126. If B n 's explanation is ri^ht, the " unconcealed probation ** o l is erroneous, * C f . this sentence with p. ro-2, Z>* I* 1 76,

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44 A n d thus, m onks, sh o u ld i t b e g r a n t e d : first, h a v in g m ade h im h a v e his h air a n d b e a rd c u t off, h a v in g g o t (someone) to p resen t1 h im w ith y e llo w robes, h a v in g m ad e him arran ge his u p p er ro b es o ve r one sh o u ld er, h a v in g m ad e h im honour th e m o n k s' fe e t, h a v in g m ad e bim sit d o w n on h is haunch es, h a v in g m ad e him salute w ith jo in e d palm s, he sh o u ld b e to ld ; ' S p e a k 'th u s : " I go to th e en lig h ten ed one fo r refu ge, I go t o dkamma fo r refu ge, I go to th e O rd er fo r refuge. A n d a second tim e I go * . . A n d a third tim e I go . . . t o the O rd er fo r r e fu g e / ' ' a |] 2 || " H o n ks, i f he w h o w a s fo rm e rly a m em ber o f an o th er se ct has a p p ro a ch ed th e O rd er . . , h a s sa lu ted w ith jo in ed p alm s, h e sh o u ld sp ea k th u s to it : * I, honoured sirs, so a n d so, fo rm e rly a m em ber o f a n o th er sect, desire o rd in ation in this dhamma a n d discip lin e. T herefore do I , honoured sirs, ask th e O rd er for p ro b a tio n for fo u r m o n th s/ 3 A n d a secon d tim e h e sh o u ld a sk . A n d a th ird tim e he sh o u ld a sk . T h e O rder sh ould be in fo rm ed b y an exp erien ced , co m p eten t m o n k, s a y in g : * H on oured sirs, let th e O rder listen to m e. T h is one, so and so, fo rm e rly a m em b er o f an other sect, desires ord ination in th is dhamma a n d discipline. H e a sk s th e O rd er fo r p ro b a tio n for four m onth s. I f it seem s rig h t to th e O rd er, th e O rd er m a y g ra n t probation to so and s o r fo rm erly a m em ber of an o th er sect, for fo u r m onth s. T h is is th e m otion , H3 }| ,f ' H on oured sirs, le t th e O rd er listen to m e. T his one, so a n d so* fo rm e rly a m em b er o f an o th er sect, desires ord in atio n in th is dhamma a n d discipline. H e asks th e O rd er for p ro b a tio n for four months* T h e O rd er is g ra n tin g p ro b a tio n for four m onths t o so and so, fo rm erly a m em b er o f an o th er sect* I f th e g ra n tin g o f pro batio n for fo u r m onths to so a n d so, fo rm e rly a m em b er o f another sect, is p leasin g to th e ven erable ones, th e y should be s i le n t ; he to w h om it is n ot pleasin g sh o u ld sp ea k . P ro b a tio n for four m onths is g ra n ted b y the O rder to so and so, fo rm erly a m em b er o f an o th er sect. [69] I t is p lea sin g to the O rd er ; therefore it is silent. T h u s do I u n d erstan d th is/ j| 4 || " M onks, a form er m em ber o f an o th er se ct becom es one w h o 1 See B . D . iL 53* 55, etc.

* Same method used a t M V , I. 54 . j fo r le ttin g n o vices g o forth . * Q u o te d a£ & A - i i 362.

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succeeds th us, one w h o fa ils thus* A n d how , m o n ks, does a form er m em b er o f an other sect becom e one w h o fa ils ? H erein , m on ks, a form er m em b er o f a n o th e r se ct enters a v illa g e a t too e a rly a tim e ,1 he retu rn s to o la te in th e d a y .* T h u s, m onks, d oes a form er m em ber o f a n o th e r se ct becom e one w h o fails. A n d again , m o n ks, a form er m em b er o f an o th er se ct com es to b e one w h ose reso rt3 (for alm s) is a m o n g p r o s titu te s / o r he com es to b e one w h ose resort {for alm s) is amongr w id o w s,* or he com es to b e one w h o se resort {for alms) is a m o n g g ro w n g ir ls / or he com es to b e one w hose resort (for alm s) is am o n g eunuchs, or he com es to be one w h o se reso rt (for alm s) is a m o n g n u n s / T h u s, to o , m onks, does a fo rm er m em b er of an o th er sect becom e one w h o fails* \\ 5 jj '* A n d again , m o n ks, a fo rm e r m em b er o f a n o th er se ct in regard to th o se v a rio u s th in g s w h ich h a v e to be d one b y h is fellow s in th e B ra h m a -fa rin g / co m es to be not d e x tero u s therein , n o t vig o ro u s, n o t possessed o f co n sid eratio n fo r th ose kin d s o f th in g s / n o t able to a c t h im self, n o t ab le to d ire ct (others)* T h u s to o , m onks, d o es a fo rm er m em b er o f an o th er se ct becom e one w ho fa ils. A n d a g ain , m on ks, a fo rm er m em b er o f a n o th e r sect com es to b e one w h o is not o f keen 1 V A , 991 says th a t he enters a. village ’when he ought to b e doing services ior th e monks. 1 V A . 991 says th a t he comes back w hen the monks are m ed itatin g or havin g th e exposition and interrogation, an d does n o t d o w hat is d u e to a preceptor or teache*4. a gocara, amm&ls* feed in g grou n d , pasture,, th e n a p p lie d t o p la c e s w here

monks accep t alms-lood. * vesiyd. also m eaning a tow-class woman. V A . 991 calls them women who fall easily into transgression on account of their beauty* O n vesiyagocava see also VbKA^ 339, A A , iii. 27S. T he are referred to below, p. 417. Also at A* iii. ia 8 > where it is said th a t if a- m onk rocs to thexn he is th ough t of as a depraved m onk and is m istrusted even ii he is kuppadhamma (v.L akufipa-), bound for th e im m ovable (see GhA * iii* 275* * V A . 990, 33Q define widows as women whose husbands ate dead or absent* * th-t4iaktffrt£riyv, Cf, below, p . 198. VA* 9 9 r says these atfe girls who have attained their yo uth or who are p a s t i t ; V th A . 339, A A , iii. 27S say th a t th ey are i,e. grown-up girls. K.£>A/f+ ad din g th a t th e y are " not placed i.e. unmarried {of same expression in regard to kut&kumariya at A A +iv. I2}i See j d . iv_ 219 where thufiakumarika does not mean " coarse " b u t ** grown-up ,r# oi full age* vayappatta ; unmarried is implied b y the context. On hutndribhiUd as maiden, -unmarried girl, see B .D . iii. I n t r p. x lix . 7 N o t necessarily visiting the nuns' quarters,, for see story of U d ayin asking- UppalavangS. for one of her- xc/bes when she visited the m onks' dwelling-place, Vin. iii* 20& * Sam e expression occurs a t "Vin. iv. 311*

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d esire1 a s to th e recita tio n , a s to th e in terro g a tio n , a s to th e higher m o ra lity , th e higher th o u g h t, th e h igh er w isd om . T h u s too* m onks, does a form er m em b er o f an o th er se ct becom e one w h o fails. || 6 || “ A n d again , m on ks, a form er m em ber o f a n o th er s e c t becom es a n g ry , displeased, d issatisfied if d ispraise is b e in g spoken o f th e teach er, th e view s, th e a p p ro val, the persuasion, th e creed* o f th a t fold o f a sect from w h ic h he h a s co m e o v e r ; he becom es pleased , ela ted , satisfied if dispraise is b ein g spoken o f the aw ak en ed one or o f dhamma or o f the O rd er ; o r else he becom es pleased, ela ted , satisfied if praise is b ein g spoken o f th e teach er, th e view s, the a p p ro v a l, th e persuasion, th e creed o f th a t fo ld o f a se ct from w h ich he has co m e o v e r ; he becom es a n g ry, d isp leased , d issatisfied if praise is b e in g sp o k en o f the a w a k e n e d one o r o f dhamma or o f th e O rder. T h is, m onks, is th e k n ittin g to g eth e r3 in regard to w h a t m a y be th e fa ilu re 4 o f a fo rm e r m em b er o f a n o th er sect. It is thus, m on ks, th a t a fo rm er m em b er o f an o th er se ct b ecom es one w h o fails. T h e re fo re , m on ks, if th ere co m e a fo rm er m em b er o f an o th er se c t w h o h a s failed , he sh o u ld n o t be ordained, |] 7 || " A n d h o w , m on ks, d o es a form er m em b er o f a n o th er sect becom e one w h o succeeds ? H erein, m onks, a form er m em ber o f an o th er sect does n o t e n te r a v illa g e a t tq o e a rly a tim e, h e does n o t retu rn too la te in th e d a y . T hus, m onks, does a fo rm e r m em b er o f an o th er sect becom e one w ho succeeds. A n d agairij m on ks . . . [point by p oint the contrary o f I. 38. 5r 6. 7) [70] * . . T h is, m onks, is th e k n ittin g to g eth e r in regard to w h a t m a y b e th e success o f a form er m em b er o f a n o th er se ct. I t te thus, m onks, th a t a form er m em b er o f an o th er sect becom es one w h o succeeds. T h erefo re, m onks, i f th ere com e a form er m em ber o f a n o th er se ct w ho has succeed ed , he m a y be ord ained , || 8 -10 H " If, m o n ks, a fo rm er m em ber o f a n o th e r sect com es n aked , 1 tibbacthanda; cf* I>* iii* 253, 3S3 far seven oth er matters, far w h ich a m on k sh ou ld L a v e txbbiiccKanda. 1 dddya, here used as a. n ou n . * sa?tghd£aHikamt th e u n ify in g . T h e w ord also occurs a t *W- i- 322, A . iii. 10 :n. t h e sim ile o f th e house w ith th e p ea k ed r o o i. T h e r e is no ju stificatio n for t h e " d e cis iv e m o m en t " o f V in . T& xit i. 190. T h e senten ce com es a s a co n clu sio n to t h e w a y s , a lr e a d y m entioned* in w h ich failu re (and b elo w , success) m a y b e m an ifested .

4 attdradfuwtfyctSmim.

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a robe b elon gin g to a p re c e p to r1 sh o u ld be lo o k e d a b o u t for* I f he com es w ith o u t th e h air o f his h ead cu t off, th e O rd er should be a sk ed fo r perm ission fo r s h a v in g it close,® M onks, if those co m e w h o a rc fire-w orsh ippin g m a tte d h a ir a scetics th e y m a y be o rd ained , p ro b a tio n sh o u ld n o t be g iv e n t o these* W h a t is th e reason for th is ? T h e se , m o n ks, affirm d eeds, th e y affirm w h a t o u g h t to be d o n e,3 I f, m o n ks, th ere com e a form er m em b er o f a n o th e r sect w h o is a S a k y a n b y b irth , he m a y be o rd ain ed , p ro b a tio n sh ou ld n o t b e g iv e n to h im . I , m o n k s, w ill g iv e th is sp ecia l p riv ile g e to (m y) re la tio n s ." || n || T h e T a lk on F o rm e r M em bers o f A n o th e r Sect*

|| 38 \\

T h e S e v e n th P o rtio n fo r R e p e a tin g . N o w a t th a t tim e five diseases w ere p re v a le n t a m o n g the p eople o f M a g a d h a : le p ro sy , b o ils, eczem a* con sum p tion , e p ilep sy .4 People, a fflicted w ith th e five diseases, h a v in g a p p ro ach ed J iv a k a K o m a ra b h a c c a ,5 sp oke th u s : " I t w ere good , te a ch er, if y o u w o u ld a tte n d us*a*J " B u t I , m asters, am v e r y b u sy , th ere is m u ch to be done, and K in g [71] S e n iya B im b is a ra o f M a g a d h a is to be looked a fte r b y m e, also th e w o m e n 's q u a rters a n d th e O rd er o f m onks w ith th e a w a k e n e d one a t its h ea d . I am n o t a b le to a tte n d you/' 4i A ll th is p ro p e r ty sh all becom e you rs, tea ch er, and w e w ill be y o u r sla v e s.7 It w ere good, teach er, if y o u w ou ld a tte n d u s ." e k e y , announced to th e m onks in e v e r y c e l l : “ Y o u r reveren ces, th e L o rd w ishes to set out on to u r for D a k k h in a g trL W h a te v e r ven erable one needs (to do so)j le t him c o m e ." ||2 || M onks sp oke t h u s : " R everen d A n a n d a , it is laid dow n b y th e L o rd (th a t one is) to liv e ten y e a rs in d ep en d en ce, and' w h en one is o f ten y e a r s ’ sta n d in g (he is) to g iv e guid ance*1 I f w e go th e re then g u id an ce m ust b e ch o se n 4 (there), b u t the 1 up-eitlh&peti. a fte r,

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■ C f. |] r lj w ith N u n s ’ Pftc. X L , w h ere a sim ilar d e scr ip tio n of R 5 jaffaha i& g iv e n w hen it w as crow d ed o a t b y nuns. # S e e J1V , I + 3£. 1 ab o ve. * nissayo ca gahctabbo bhavissaci* C f, upajjhdyo gaJt&tabbo a t M V . I. 2 5 . 7, a n d Acariyij *ahtt&bb& a t M V * I , 3 2 . 2 : .

4 P ir . I l l , F ac. L X I . T h e s e r estra in ts or a b s tin e n c e s o cc u r &t e.g. 4 ff., A . i, 2.1 3r Li. 2 ^ iv , ^47 S . v . 4G9, Pw g* 5S. Cf. D A . 69 ff. 4 P ar. II*

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■ P a r. IV , T C f . P a c , L I. * P S c. X X X V I L ■ vis&ka a p p e a rs to m ean tw is tin g , w rig g lin g , restless m o tio n . O n th e m im in g n atu re of sin gin g, d a n cin g a n d m u sic see B .D . iJi. Tntr, x l, n, a n d p. 2^S, n. 2T h e s e show s w here m o v e m e n t w as a, fe a tu r e w ere oi q u ite a d ifferen t ch aracter from show s of in a n im a te ob jects* N u n s w ere forbid d en to v is it these la tt e r b y th e ir P a c . X U . 1B A 4 tikk&fa fo r m o n k s t o see these, Vift- ii, iq S ; a p d cittiya for turns t o see th e m , N u n s ' F a c . X -

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a n d w ea rin g finery, [S3] restra in t from u sin g h igh beds, large b ed s,1 restra in t fro m a cce p tin g g o ld and silver*2 I a llo w , m on ks, these te n rules for tra in in g fc r n ovices and n ovices to tra in in th e s e / ' |[ I [| 56 || N o w a t th a t tim e n o vices w ere n ot resp ectfu l, n o t d eferen tial, n o t courteous to w a rd s th e m onks. M onks , , . sp rea d i t a b o u t, sa y in g : " H o w ca n these n o vices n o t be resp ectfu l * , , to w ard s th e m onks ? " T h e y to ld th is m a tte r to th e L o rd , H e sa id : ' f M onks, I allo w yo u to im pose a punish m ent* on a no vice w h o is possessed o f five q u a lities : if he tries fo r n an -receivin g (of gains)* b y m onks, if he tries for non-profiting b y m onks, if he tries fo r non-residence for m o n ks, if he reviles and a b u se s6 m onks, if he causes m onk to b re a k w ith m on k. I a llo w yo u , m onks, to im pose a p u n ish m en t on a n o vice w h o is possessed o f th ese fiv e q u a litie s.” || i || T h e n it o ccu rred to these m onks : " N o w , how should the pu n ish m en t be im posed ? ” T h e y to ld th is m a tte r to th e L o rd . H e sa id : " I allow y o u , m o n ks, to m a k e a p ro h ib i­ t i o n / '0 N ow a t th a t tim e m on ks m ade a prohibition for n o vices in respect o f an O rd er's entire m o n a ste ry. T h e n o v ic e s, on b ein g un ab le to en ter th e m o n a stery, w e n t a w a y , an d le ft th e O rd er, a n d w e n t o ve r to (other) sects. T h e y told this m a tte r to th e L o rd . H e said : " M onks, a n O rd er's en tire m o n a stery should n o t be m ade (the su b je ct of) a p roh ibition . W h o e v e r should m ake (it such), there is a n offence o f w rong­ doing. I a llo w yo u , m onks, to m a k e a prohibition in respect o f w h erever he is s ta y in g or w h erever he is entering*7" [| 2 || N o w a t th a t tim e m on ks m ade a p roh ibition fo r novices in resp ect o f n u trim en t ta k e n b y th e m outh, People, m akin g a d rin k o f co n je y and also rice fo r an O rder, spoke th u s to th e novices : rf C om e, honoured sirs, d rin k th e c o n je y 3 com e, honoured sirs, p a rta k e o f th e rice .” T h e n ovices spoke thus ; * C f. r a c . L X X X V I I *

1 Nissag. X V I I I . ■ da n gah a m m a ; cf* above I. 4'+. 1, 45- i r 3-D.d Vi*t. iL 262 i. * So V A * j o t 3 ; " o f r e q u is ite s /' A A . iv . 360* C f th ese w ith " five q u a li t i e s " a t Vin, ii. iS , " e igh t q u a lities ” a.t iv . 345, Vin. it. 125* * C f. V in t Ev. 5 ,211 309 w here nuns m a y not re vile or ab u se a tn^ nk, * dvarana, an obsta.de, hindrance,, b a it in g off, C f. V in . Ii. 16 2 /, * p&tikkatnnti, to return, V A . 10 13 e x p la in s b y pauis€iUt to eater. The m ea n in g is en terin g a m o n a ste ry in th e sense of retu rn in g t o it-

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** I t is n ot possible, sirs, th e m onks h a v e m a d e {this th e su b je ct of) a p ro h ib itio n .” T h e p eople . . . sp read it a b o u t, sa y in g : ** H o w can these revered sirs m a k e a p ro h ib itio n fo r n o vices in resp ect o f n u trim e n t ta k e n b y th e m o u th ? ” T h e y to ld th is m a tte r to th e Lord* H e sa id : *f M onks, n u trim e n t ta k e n b y th e m o u th is n o t to be m ad e (the su b je ct of) a prohibition* W Tioever sh ou ld m a k e {it such ), th ere is an offence o f w ro n g­ d o in g / 1 it 3 j| T o ld is th e Ite m on P u n ish m en t.

|[ 57 |j

N o w a t th a t tim e th e gro u p o f sax m onks, [84] w ith o u t h a v in g a sk e d p recep to rs (for perm ission), m ad e a prohibition fo r n ovices. P recep to rs h u n ted a b o u t, s a y in g ; N o w , w h ere are our n o vices ? T h e y are n ot t o be seen*” M onks spoke th u s : " A p rohibition w as m a d e, y o u r reveren ces, b y th e g ro u p o f six m o n k s / ' T h e p recep to rs . * , sp rea d it a b o u t, s a y in g ; ** H o w can th is gro u p o f six m on ks, w ith o u t a sk in g u s (for perm ission), m a k e a p ro h ib itio n fo r o u r n ovices ? ” T h e y to ld this m a tte r to th e L o rd . H e s a i d : " M onks, a p ro h ib itio n is n o t to be m ade w ith o u t askin g p rccep to rs (for perm ission). W h o e v e r sh o u ld m a k e one, th e re is an offence o f wrong-* doing/* || 1 || 58 || . N o w a t th a t tim e th e gro u p o f s ix m o n ks lu red a w a y 1 th e n o vices of m o n k s w h o w ere elders* T h e elders, g e ttin g th e ir o w n tooth -w o o d and w a te r for rin sin g th e m o u th , w ere in­ com m od ed .2- T h e y to ld th is m a tte r to th e Lord- H e sa id : " M onks, a n o th e r's a ss e m b ly sh ou ld n o t b e lu red a w a y . W h o e v e r should lure it a w a y , there is an offence o f w ro n g ­ d o in g / ' |! 1 [j 59 || N ow a t th a t tim e K a n d a k a ,3 a n o v ic e o f th e ven erab le U p an a n d a , th e son o f th e S a k y a n s, seduced th e n u n K a n d a k a . * apa&i[enii> to d r a w over {to th em selves). B u . a t V A . 1 0 14 b in ts a t b rib ery, th e g ro u p o t s ix s a y in g t h e y w ou ld g iv e b o w ls a n d robes t o th e

novices. * hUamaii, m ore u s u a lly to go s h o rt o f \ t o b e tired , fa tig u e d . T h o s e w ho shared cells a n d p u p ils sh ou ld g e t to o th -w o o d a n d w a te r for ringing th e m o n th lo r th e ir p recep to rs a n d teach ers r e s p e c tiv e ly , L 2 &, I* 3 2 . ^

* See above, I. &2. i p and B .D . iii. 31.

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M onks . * * sp rea d it a b o u t, s a y in g : H o w ca n this no vice indulge in a bad h a b it lik e th is ? ,J T h e y to ld th is m a tte r to th e L o rd . H e s a i d : ** I allow y o u , m onks, to e x p e l a n o vice w h o is possessed o f ten q u alities : if he is one w h o m akes onslaugh t on creatures, if he is one w h o ta k e s w h a t is n o t g iven , if he is one w h o is u n ch aste, if h e is a lia r, i f he is a d rin ker o f stro n g d rin k, if he sp eaks d ispraise o f th e a w a k e n e d one., if he sp eaks dispraise o f dkamma, ii tie sp eak s d ispraise o f th e O rder, if he is a holder o f a false v ie w ,1 if h e is a sed u cer o f nuns.® I a llo w yo u , m on ks, to e x p e l a n o v ic e w h o is possessed o f these ten q u a litie s/ ' II1 11 60 || N o w a t th a t tim e a certain eu n u ch ca m e to h a v e gone fo rth a m o n g th e m onks. H a v in g a p p ro ach ed a n u m b er o f y o u n g m o n ks, he spoke t h u s : C o m e, ven erab le ones, com m it an offence w ith m e / ' T h e m onks refu sed , s a y in g : " B e off3, eunuch, depart*, eu n u ch . W h a t n e e d h a v e y o u ? " R efu sed b y th e m o n ks, h a v in g ap p ro ach ed a n u m b er o f large, f a t 6 n o vices, he sp oke th u s : " Com e, y o u r reverences, com m it an offence w ith m e / ' T h e n o vices refused, s a y in g : B e off, eunuch, d e p a rt, eunuch. W h a t n eed h ave yo u ? ** R efu sed b y th e n o vices, h a v in g approach ed m a h o u ts and grooms®, he sp ok e t h u s ; " C om e, [85] sirs, co m m it an offence w ith m e / ' T h e m a h o u ts an d groom s co m m itted an offence w ith him- J] i || T h ese + * * sp rea d i t a b o u t, s a y in g : “ T hese recluses, sons o f th e S a k y a n s. are eunuchs, a n d those o f th em w h o are not eunuchs, th e y to o com m it offences w ith eunuchs. T h u s th e y are one a n d all u n c h a ste ," M onks h eard these m ahouts and groom s w h o . * - sp read i t about. T h en these m onks told this m a tte r to th e L o rd , H e s a i d ; A A t Viw. iv . 138 ( B .D . iii, 33) a n o vice, K a & ^ a k a , w as exp elled on th is groun d. a V A . io r 5 expLains t h a t *' o n e w ho is u n c h a ste gJ m a y be ordained ii h e is w illin g t o restrain h im self in t h e fu tu re, b u t a Seducer o t n u n s c a n n o t even go fo rth , C / t V ia . T exts i. * 1 5 , n, r. A t A . v , 70* 71 a m o n g ten specified occasion s .where th e P a tim o k k h a , m a y be suspended are in cluded th e presence of a seducer o f nuns, a n d t h e presence of a eu n u ch {see n e x t p ara gra p h b elo w ),

E jiassat disappear. * vinjissa — 7ias$o.t V A + & ? i, w h ich a d d s " go w here we d o n o t see y o u **F o r cara p i vc vinos sa see Viti. iv . 139.

* moligalta ; t. 11, given a t * haithibhangti assabhantfa. w a tch m a n .

L 372 : mofigaUat mukaHa. V A . 1 0 I 5 e x p la in s b/taptfa b y gopaka%gu ard ian ,

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,f M onks, if a eu n u ch is not o rd ain ed , he sh ou ld not be ordained ; ii he is o rd ain ed , he sh ou ld be ex p e lle d -1 ” |[ 2 j[ 61 || N ow a t th a t tim e a c e rta in d e scen d a n t o f an a n c ie n t fa m ily w h ich had com e d o w n in th e w o rld w a s d e lic a te ly n u rtu red . T h e n it occurred t o th is d escen d a n t o f th e an cien t fa m ily w h ich h a d com e dow n in the w o rld : " N o w , I am d e lic a te ly n u rtu red , I a m n o t a b le to a c q u ire w e a lth n o t (already) acq u ired , nor to increase th e w e a lth (alread y) acqu ired .* N o w b y w h a t m eans could I liv e a t ease a n d n ot be in w a n t ? T h en it occurred to th is d e scen d a n t , * ♦in th e w o rld : " N o w these recluses, sons o f th e S a k y a n s, are o f p lea sa n t co n d u ct, o f p leasan t ch a ra cter ; h a v in g e a ten g o o d m eals, th e y lie d o w n to sleep on beds sh eltered from th e w in d . Sup pose th a t I, h a v in g prepared a b o w l an d robe for m y se lf, h a v in g cu+ off m y h air and b eard , h a v in g clo th ed m y s e lf in y e llo w robes, h a v in g gone to a m o n a ste ry , sh ould b e in com m union to g eth e r w ith m onks ? || r [j T h en th a t d escen dan t . , . in the w o rld , h a v in g prepared a b o w l an d robe for h im self, h a v in g c u t off his h air a n d b eard , h a v in g cloth ed h im self in y e llo w robes, h a v in g gone to a m o n a ste ry , g ree te d th e m onks. T h e m o n ks sp oke t h u s : " O f h o w m a n y yea rs' sta n d in g are you> yo u r reverence ? J* *f W b a t does this m ean, y o u r re v e re n c e s: * h o w m a n y y e a rs' sta n d in g J ” " B u t w h o , y o u r reveren ce, is y o u r p recep to r ? J* " W h a t d o cs this m ean, y o u r rcveren ces : * p re cep to r J ? T h e m onks sp ok e th u s to th e ven e ra b le U p a li3 : " P lease, reveren d U p a li, exam in e th is one w h o has gone fo rth .” [| 2 ||

1 V A . 10 16 s a y s he is t o b e ex p e lle d b y t h e expul& ion d u e to ch aracteristic* £iitgan£sanar T h ree k in d s o f exp u lsio n are g iv e n a t V A . S70 i . : (1) exp u lsio n Jroiti co m m u n io n , m ea n in g exp u lsio n fa r n o t seein g a n offence, n o t m a k in g am en d s fo r it, c o t g iv in g up a fa lse v ie w ; (?) e x p u ls io n d u e t o ch aracteristic* as a n e x a m p le o f w h ich th e mac M e t t iy a is c ite d ( iii. 362-3) j (3) exp u lsio n as a p u n ish m en t, w ith th e w oi'ds, ' F ro m t o n ia y fo r th , reveren d n o vic e, th e L o r d ca n n o t be referred t o a s y-our te a ch e r 1 ( T i n , iv , a 39 = B tD , iiii. * T h i i in a b ility is a t A . i. T29 g iv e n a s a ch a r a c te r is tic oi a b lin d person w h ile th e o p p o site, a b ilit y in th is respect, is g iv e n a s a ch a r a c te r istic of a on e -eye d a n d o i a tw o -e y e d person, 1 N o d o u b t th e expert

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T h en a s th a t d escen d an t +, , in th e w o rld w as b ein g e x a m in e d 1 b y th e ven erab le U p a li, he to ld h im this m a tte r. T h e ven erable U p a li to ld th is m a tte r t o th e m onks. T h e m onks to ld this m a tte r to th e L ord- H e sa id : ** M on ks, i f one w h o is in com m union b y theft* is n o t ordained, he sh o u ld n o t be o rd ain ed ; if he is o rd ained , h e sh o u ld be expelled* M onks, if one w h o has gone o v e r to {another) se c t8 is n o t ordained, h e sh ou ld n o t b e o rd a in e d ; ai he is ordained, he sh o u ld be ex p e lle d ,1' H3 || 62 \\ N o w a t th a t tim e a certain serpent w a s troubled a b o u t his b irth as a serpent, [86] he w as ash am ed o f it, lo a th ed i t 4* T hen it occurred t o th a t serpent : " N ow , b y w h a t m eans could I b e freed q u ic k ly from b irth as a serpent and g e t b a c k 5 hum an sta tu s ? p> T h e n it occurred t o th a t s e r p e n t: " T h ese recluses, sons o f th e S a k y a n s, are dhamma-fsLters, even-farers, B rah m a* fa rers> t h e y are tru th -sp eak ers, th e y are o f m oral h a b it, of go od con d uct. N ow if I w ere to go fo rth am ong th e recluses, sons o f th e S a k y a n s, so w o u ld I be freed q u ic k ly from b irth as a serp en t a n d co u ld g e t b a c k hum an s ta tu s ," || r || T h e n th a t, serpent ^ in th e form o f a brah m an yo u th , h a v in g approached th e m o n ks, asked fur th e go in g forth. T h e m onks le t him go fo rth , t h e y o rd ain ed him* N o w a t th a t tim e th a t serpent, to g eth e r w ith a c e rta in m on k, w a s liv in g in a dw ellingp la ce on th e b o u n d a ry.* T h en th a t m on k, g e ttin g u p in the n ig h t to w ard s d aw n , p aced u p a n d d o w n in th e open air* 1 V A , 1 oi-6 ? a s he w a s bein g asked a b o u t c u t tin g oft t h e h a ir a n d beard, a c ce p tin g y e llo w robes, g o in g for refu ge, ch oosin g a preceptor, a n d a b o u t p r o cla m a tio n s a n d g u id a n ce. A t V in . iii. 2 12 U p i l i w as asked t o ex a m in e m o n k s w ho, h a v in g co m e n ak ed , w ere ta k e n to be N a k e d A sce tics. V 665 g iv e s th e n atu re c3 th ese q u estion s (see B . D t ii. 45, n* 6, 7), H e exam in es b elo w M V . I. 64+ 2. 9 thtyyo faTttvdfaka. W o r d occu rs also a t V in . i. 30 7. S&mvasa is bein g In co m m u n ion , see d efin ition a t en d o f ea ch P S iajL k a ru le i). TJieyya is " b y th e f t p\ here o f th e sign s or m a rk s of a m onk, * i-iUhiytxpahk&ntaha, T h is word also- occurs w ith thsyyasantv&saha an d others a t Vitt. i. 307. A l l t h e w ord s t e ll w h a t m onks, d isa p p o in ted o i ro b e-m a terial, p re ten d t o be.

* Stock, as at A . i. 145 ; M . i. 423* iU- 3W* paiilabAati. H e had been u n c h a ste {in a form er birth}. VA+ 1022. If pafilabhati does m ea n " to g e t b a c k FP here r a th e r th a n t o ff ac-quire *'* it in d ic a te s a b e lie f in th e p o s s ib ility o f losing h o man. s ta tu s lo r an im al sta tu s. * V in , T ex ts t. -a eS say " ( n e a r th e b o u n d a ry w all o f the J eta v ana) J,„ and a lth o u g h t h is m a y b e m eant, th e re is n o evid en ce for it a t V A . 1022. Paccanlim a c a n n o t w ell m ean " neighbou rin g, a d jo in in g " here, for th e ev id e n c e & t h a t m o n k a n d snake sh ared th e sam e d w e llin g -p la ce .

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T h en th a t serpent, confident th a t th a t m onk h a d gone o u t, fell asleep. T h e w h ole d w ellin g -p la cc w as fu ll o f th e sn ak e, his coils w ere p ro tru d in g th ro u g h th e ’window s, ]| 2 |[ T h e n th a t m on k, th in k in g : " I w ill e n te r th e d w ellin gp la c e / ' opening th e d o o r,1 sa w th e w hole d w ellin g-p lace fu ll o f th e sn ak e, his coils p ro tru d in g through th e w indow s. T errified a t seein g th is, he u tte re d a c r y of distress. M onks, h a v in g run up> spoke th u s to th a t m o n k : " W h y d id yo u , yo u r reverence, u tte r a CFy o f d istress ? " r< Y o u r reverences, this w h o le d w ellin g -p la ce is fu ll o f a sn ak e, his coils are pro tru d in g th ro u g h th e w indow s/* T h e n th a t serpent h a v in g aw aken ed b ecause o f th is n oise, sa t d o w n on his o w n seat. M onks sp ok e t h u s :