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SACRED BOOKS OF THE EAST/TRANSLATED-
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VOL. XVII
AT THE CLARENDON PRESS1882
[All
rights reserved]
VINAYA TEXTSTRANSLATED FROM THE PALIBY
T.
W.
RHYS DAVIDSAND
HERMANN OLDEN BERG
PART
II
THE MAHAVAGGA, V X THE JOJLLAVAGGA, I III
AT THE CLARENDON PRESS1882
[
All rights
reserved"]
6LM3
r
CONTENTS.THE MAHAVAGGAFifth
........for
PAGEi
Khandhaka (RulesVehicles, etc.)
Foot-clothing,
Seats,i
Sixth
Khandhaka (On Medicaments)
.
.
.
.41.
Seventh Khandhaka (The
KaMina Ceremonies)
146171
Eighth Khandhaka (The Dress of the Bhikkhus)
.
Ninth Khandhaka (Validity and Invalidity of Formal Acts of the
Sawgha)
256285
Tenth Khandhaka (Schisms among the Sawgha)
.
THE -&ULLAVAGGAFirst
.
.
.
.
.
.
.
.327329
Khandhaka (The Minor
Disciplinary Proceedings)..
Second Khandhaka (Probation and Penance)Third Khandhaka
(Probation and Penance)
384
.
-397
Note on Abhiha//^um
.
.
.
.
.
.
.440
Transliteration of Oriental Alphabets adopted for the
Translations of the
Sacred Books of the East
.
.
.441
MAHAVAGGA.FIFTH KHANDHAKA.(RULES FOR FOOT-CLOTHING, SEATS,
VEHICLES, ETC.)1.1.
At
that time
the
blessed
Buddha dwelt
at
Ra^agaha
at the Vulture s Peak.
at that time Seniya Bimbisara, the king of Magadha, held rule
and sovranty over eighty thou
Now
sand townshipsA"ampa
1.
And
at that time there
was2,
at
a
Semi s
son named Sons. Ko/ivisa
deli
cately nurtured, on the soles of whose grown.
feet hair
had
Now when Seniya Bimbisara, the king of Magadha,was holding an
assembly of the eighty thousand over seers over those townships, he
sent a message to So^a Ko/ivisa on some matter of business, saying,
Let Sona. come hither. I desire Sola s presence! 2. Then spake the
parents of Sona Ko/ivisa to himthus:
The
king, dear Sona, wishes to see thy feet.feet,
But stretch not out thy1
dear So;za, towards thein the sense of parishes,
Gam a,This
which should be understoodis
not of5
villages.
Soa
It is interesting to notice that
the reputed author of one of the Theragathas. ^ampa, the capital
of Anga, is here
included under Magadha.
Compare Ahga-magadhesu in Mahaand the beginning sentences of the
Sowada^a Sutta (Digha Nikaya), in which it is said that the
revenues of the town of -ffampa had been bestowed by king Bimbisara
on the Brahmawa*vaggaI,
19,
B
MAHAVAGGA.
V,
i, 3.
Take thy seat cross-legged before the king, king. that the king
may see thy feet as thou sittest there.
And
they carried So/za Ko/ivisa in a palankeen (toSo;za
Ra^agaha).Ko/ivisa went to the place where Seniya Bimbisara, the
king of Magadha, was. And
And
when he had come
there,
and had bowed down
before Seniya Bimbisara, the king of Magadha, he took his seat
cross-legged before the king. And
Seniya Bimbisara, the king of Magadha, saw thathair
had grown on the soles of the
feet of
So^aof
Ko/ivisa.3.
Now
after
Seniya
Bimbisara, the
king
Magadha, had instructed the eighty thousand overseers over those
townships in the things of this world
he exhorted them, saying, Ye have now received from me
instruction in the things of this world. Go now, and wait upon the
Blessed One. The*
Blessed One himself shall instruct you in the things of
eternity. Then the eighty thousand overseers over those townships
went on to the Vulture s Peak.4.
Now
at that time the venerable
Sagata wasthe eighty
the attendant on the Blessed One.
And
thousand overseers over those townships went to the place where
the venerable Sagata was. And when they were come there they spake
thus to thevenerable Sagata*:
eighty thousand overseers over the town are come here, Sir, to
visit the Blessed One. ships It were well, Sir, that we should be
granted an
The
audience of the Blessed One/
Then doI let
you, Sirs, stay here yet a moment, while the Blessed One
know.
V,
i, 7.
RULES FOR FOOT-CLOTHING, SEATS, ETC.
^
the venerable Sagata disappeared down from before the very eyes
of the eighty thousand overseers over those and ap townships,5.
Then*
the steps
peared before the Blessed One, and spake to the Blessed One, and
said Lord, the eighty thousand overseers over the townships are
come here to visit the Blessed One. Let the Blessed One do as
seemeth to him fit. Do thou then, Sagata, make a seat ready in the
shade of the house V:
1
6.
Even
so,
Lord
!
said the venerable Sagata, in
assent, to the
Blessed One.
And
he disappeared from before the reappeared up the steps before
those eighty thousand overseers ships, and made ready a seat
inhouse.
taking a chair, Blessed One, andthe very eyes of over those
townthe shade of the
Andsat
the Blessed
eighty thousand overseers over the townships went up to the
place where the Blessed
down on the Then those 7.was.
One came out seat made ready in
of the house and
the shade thereof.
they had come there they bowed down before the Blessed One and
took theirseats
One
And whenside.
on one
But those eighty thousand over
seers over the townships paid hearts to the venerable
more respect
in their
Sagata than to the Blessedperceived by his mind the
One 3
.
And
the Blessed
One
thoughts1
of the
minds of those eighty thousandti
Pa/ikaya nimu^gltva
sopa^assa he//M addha&mdapasawena
nimu^itva (Comm.). Viharapa/^ayayan2
ti viharapa/Wante Myayaw. Samannaharantiti pasadavasena
punappunazrc manasikaronti (Buddhaghosa).
B 2
MAHAVAGGA.;
V,
r, 8.
overseers over the townships and he addressed the Show them now,
Sagata, venerable Sagata, and said a still greater wonder, beyond
the power of men. Even so, Lord! said the venerable Sagata, in And
rising up into the assent, to the Blessed One.* :
air
he walked, and stood, and sat, and lay down, and gave forth
smoke and fire, and disappeared inthe sky.
Sagata, when he had shown in the open sky wonders of various
kinds the power of men, fell down with his head8.
Then
the venerable
beyond
at the feet of the
Blessed One, and said to theis
Blessed
One
:
My
teacher, Lord,
the Blessed
One
;
and
the disciple. My teacher, Lord, is the Blessed and I am the
disciple/ Then those eighty thousand overseers over the;
am OneI
townships thinking,!
Wonderful is it, most marvel If even the pupil be so mighty and
so powerful, lous how much more then the master paid more
respect!
in
their hearts
to
the Blessed
One
than to the
venerable Sagata. 9. Then the Blessed
perceived by his mind the thoughts of the minds of those eighty
thousand overseers over the townships, and held to them a
One
discourse in due order
;
that
is
to say, he spake to
them of
of the giving, of righteousness, of heaven,
of lusts, and danger, the worthlessness, the depravity And when
the of the advantages of renunciation.
perceived that they had become pliant, softened, unprejudiced,
upraised and believing in heart, then he proclaimed that which is
the special
Blessed
One
doctrine of theits
Buddhas
;
(that
Origin,
its
Cessation, and
to say), Suffering, the Path.is
V,
i,
ii.
RULES FOR FOOT-CLOTHING, SEATS, ETC.
5
Just as a clean cloth, from which all stain has been washed
away, would readily take the dye, just
even so did those eighty thousand overseers over the townships
obtain, even while sitting there, the pure and spotless Eye of the
Truth (that is to say, the knowledge that) whatsoever has a
beginning, in;
that
is
10.
inherent also the necessity of dissolution. And having seen the
Truth, having mastered,
the Truth, having understood the Truth, having penetrated the
Truth, having overcome uncertainty,
having dispelled all doubts, having gained full know ledge,
dependent on nobody else for the knowledge of the doctrine of the
Teacher, they said to the Blessed One Glorious, Lord glorious, Lord
Just as if one should set up, Lord, what had been over turned, or
should reveal what had been hidden, or:! !
should point out the way to one who had lost his way, or should
bring a lamp into the darkness, in order that those who had eyes
might see visiblethings, thus
has the
Blessed
One preached
the
take our refuge, Lord, many ways. in the Blessed One, and in the
Dhamma, and in thedoctrine infraternity of
We
Bhikkhus
;
may
the Blessedlife
Onelasts
receiveas his
us from this day forth while ourdisciples11.
who have taken
their refuge in:
Him.
the
And So;za Ko/ivisa thought As I understand Dhamma proclaimed by
the Blessed One, it is1
not easy to a person living as a layman to lead a
wholly perfect and pure and altogether consummatelife
What if I were to cut off my hair and to put on yellow robes,
and give up and beard, the world, and go forth into the houseless
state/of holiness.1
Sahkhalikhita.
See Boehtlingk-Roth
s. v.
Likhita.
MAHAVAGGA.
V,
I, 12.
And
those eighty thousand overseers over the
townships, having expressed their joy and delight at the words
of the Blessed One, rose from their seats,respectfully saluted the
Blessed One, and passing round him with their right sides towards
him, went
away.12. And So?za Ko/ivisa, soon after those eighty thousand
overseers over the townships had departed,
went
where the Blessed One was. And there he bowed down before the
Blessed One and took his seat on one side. Sitting on one side Sona
Ko/ivisa said to the Blessed Oneto the place
when he had come
:
1
As
I
understand the
Dhamma$1 1,
proclaimed by theto:)
Blessedhair
One
(&c., as in
down
and go forth
into the houseless state.
I
desire, Lord, to cut off
and beard, and to put on yellow robes, and my to give up the
world, and to go forth into the house less state. May the Blessed
One, Lord, ordain me. Thus SoTza Ko/ivisa received from the Blessed
One the pabba^a and upasampada ordinations.
And
the venerable So/^a, soon after his pada, dwelt in the Sitavana
grove.1 3.
upasam
As he, with eager determination, was walking and down there, his
feet were injured, and the place up in which he walked became
covered with blood, like a slaughter-house for oxen. Then in the
mind of the venerable Sona., who had gone apart and wasplunged1
in meditation, thereI
Thoughthe Blessed
sprung up this thought have become one of those disciples
of:
One who
live in the exercise of strenuous
determination, yet my heart has not been set free from the
Asavas through absence of craving. And there is much wealth laid up
for me at home. It is both to enjoy that wealth, and to do good
possible
V,
i,
15.
RULES FOR FOOT-CLOTHING, SEATS, ETC.
7
deeds.state14.x,
Letenjoy
me
my
now, then, returning to the lower wealth and do good deeds.
One perceived in his mind the thought of the heart of the
venerable So^a and as quickly as a strong man can stretch forth
histhe Blessed;
Now
back again when it has been stretched forth, he disappeared from
the hill of the Vulture s Peak, and appeared in the Sitavana grove.
And the Blessed One, as he was passing througharm, or can
drawit
the sleeping-places (of the Bhikkhus), came up, with a multitude
of Bhikkhus, to the place where the venerable Sona. had walked up
and down.
When
the Blessed
the venerable
One saw that the place where So^a had walked up and down was
covered with blood, he addressed the Bhikkhus, and Whose
walking-place 2 is this, O Bhikkhus, said which is covered with
blood, like a slaughter-house:
for
oxen
?
As
the venerable So^a, Lord, was walking up
and down here with eager determination, his feet were injured
and so this place has become covered with blood, like a
slaughter-house for oxen/ to the house 15. Then the Blessed One
went on in which the venerable Sona. was living, and sat;
down
there on a seat
the venerable Sona,1
made ready for him. And bowed down before the Blessed
layman (Hi nay avattitva). is no real equivalent in English. In
speaking of later periods the word cloister is sometimes a cor rect
rendering, for the places in which the recluses walked up and down,
thinking, were then in some cases paved and even roofed.is2
That
^ahkama,
to say, the state of a for which there
Chinese pilgrim I-tsing has a description of such a stone at
Nalanda (Indian /fcahkama, which he saw at the great monastery
The
means a narrow, open, Antiquary, X, 192). In this passage it
only space of ground, levelled and cleared for the purpose.
8
MAHAVAGGA.
V,
i,
16.
One, and took his seat on one side. And when he was thus seated,
the Blessed One addressed the Is it not true, So^a, that venerable
So^a, and said in your mind, when you had gone apart and were:
plunged"
in meditation, thereI
sprung up
this$ 13,
thought
:
Thoughtheend)?"
have become
(&c., as in
down
to
Lord Now what think you, So^a, you were skilled, were you not,
when you formerly lived in the world,so,!
Even
in the
music of the lute!
?
That was so, Lord Now what think you,of your lute1
So/za,
when
the
strings
were too much stretched, had your lute then any sound, was it in
a fit state to be played upon ? Not so, Lord 1 6. Now what think
you, So^a, when the strings of your lute were too loose, had your
lute then any sound 2 was it in a fit state to be played upon ? Not
so, Lord! Now what think you, So^a, when the strings of your lute
were neither too much stretched nor too loose, but fixed in even
proportion, had your lute sound then, was it then in a fit state to
be played!
,
upon
?!
Yes, Lord
So^a, does too eager a determination conduce to
self-righteousness, and too weak a deterso,1
And just
VI
a.
On
Milinda Panhaare mentioned.
(p. 53, ed.
the construction of the ancient Indian lute, see Trenckner),
where all the various parts
Compare
also the Guttila (rataka (No. 243, ed.
Fausbell).2
There
is
a misprint here in the
text,
savarati
for saravati.
V,
i,
18.
RULES FOR FOOT-CLOTHING, SEATS, ETC.[i 7.]
9
mination to sloth,
Do thou,
be steadfast
in
evenness
therefore, So^a, of determination, press
O
Let through to harmony of your mental powers. J that be the
object of your thought Even so, Lord said the venerable Sona, and
hearkened to the word of the Blessed One. And when the Blessed One
had exhorted the venerable So^a with this exhortation, then, as
quickly! !
as a strong
man can
stretch forth his arm, or can
draw it back again when it has been stretched forth, he vanished
from the presence of the venerable So^a in the Sitavana grove, and
reappeared on thehill
of the Vulture
s
Peak.
Thenceforward the venerable Son a* was stead fast in evenness of
determination, he pressed through to harmony of his mental powers,
that did he take1 8.
as the object of his thought. And the venerable Sona. remaining
alone and separate, earnest, zealous, and resolved, attained ere
long to that supreme goal
of the higher life for the sake of which noble youths go out
from all and every household gain and comfortto
become houseless wanderersbyhimself,
goal did he,
world, bring himself to tinue to realise, and to see face to
face
yea, that supreme and while yet in this visible the knowledge
of, and con!
And
he
became conscious that rebirth was at an end, that the higher
life had been fulfilled, that all that should be done had been
accomplished, and that after this present life there would be no
beyond!
1
samathe
Buddhaghosa says Tattha a nimittaw ga^hahiti tasmiw sati yena
adase mukhabimben eva riimittena uppag^i: :
tabbaw, tarn samatha-nimittaw vipassana-nimittaw
magga-nimitta?;z phala-nimittaw a ga^hahi nipattetiti (?
nipphadehiti, nibbattehiti)attho.
10
MAHAVAGGA.
V,
I,
19.
So the venerablethe Arahats.19.
Sona.
became yet another among
Now when
the venerable Sona, had attained
to Arahatship there occurred to
him the thought
:
me now make known my sence of the Blessed OneLetl!
Insight in the pre
So^a went to the place where the Blessed One was, and bowed down
before the Blessed One, and took his seat on one side. And when he
was thus seated, the venerable Sona saidthe venerableto the
Blessed*
Then
One
:
20. Whatsoever Bhikkhu, Lord, is an Arahat whose Asavas are
rooted out, who has lived thelife,
aside every burden,
who has accomplished the task, who has laid who has gained the
end he had in view, who has quite broken the fetter of a craving
for (future) existence, who is completely set free byinsight, six
things
unto doth he reach up unto 2 unto the love of solitude, unto
kind renunciation, ness of heart, unto the destruction of craving,
untothe destruction ofdelusions.21.thirst,
unto the getting free fromit
Now
it
may
be, Lord, that
might occur,"
For regarding this matter, to some brother, thus the sake of
faith merely 3 hath this brother attained:
1
It is often
represented in the Pali Pi/akas to have been a cus
tomary
thing for
any one who thought he had attained
to Arahatship
to deliver a discourse in the presence of Gotama, as a kind of
proof, or test, of his emancipation ; and to receive the decision
of Gotama
thereupon.
ahan
Knn&m vyakareyyan ti araha Buddhaghosa says Gataka I, 140;
II, 333. ^anapeyyaw. Compare 2 Adhimutto hotiti: pa/iviggvfotva
pa^akkhaw katva Mito hoti(B.). 3 Kevalaw saddhamattakan ti
pa/ivedha-rahitaw kevalaw pa/ivedha-pannaya asammissaw
saddhamattaka/ra (B.). On the lower:
:
ti
:
position here assigned to faith,
compare Maha-parinibbana Sutta
VI,
9-
V,
I,
25.
RULES FOR FOOT-CLOTHING, SEATS, ETC.
1 1
But not thus, Lord, should renunciation." matter be regarded.
For the Bhikkhu in whom the Asavas are rooted out, who has lived
the life, who has accomplished the task, he looks not uponthis
unto
who has anything yet to do, or to of (the fruit of his past)
labour but he gather up, attaineth to renunciation by the
destruction of lust, by the very condition of the absence of lust
hehimself as one;;
attaineth to renunciation
by
the destruction of
ill-
will, by the very condition of the absence of ill-will he
attaineth to renunciation by the destruction of;
delusions, delusions.22.
by the very condition of the absence ofit
Now
may
be, Lord, that
it
might occur,thus:
regarding"
this
matter,
to
some
brother,
Seeking
after gain, hospitality,
brother attained to the love of"
and fame hath this solitude." But not
thus (&c., as in 21, down to the end, substituting "love of
solitude" for renunciation").
23.
Now
it
may
be, Lord, that
it
might occur,"
regarding
this matter, to
some
brother, thus
:
Re
turning, verily, to the dependence upon works, as if that were
the true essence (of spiritual welfare),
hath this brother attained to kindness of heart." But not thus
(&c., as in $ 21, down to the end, sub"
stituting
kindness of heart
"
for
"
renunciation").
attaineth to the destruction of craving 24. by the destruction
of lust (&c., as in 21, down to
He
the end, substituting "absence of craving" for re nunciation He
attaineth to the absence of thirst"
").
(&c., as in*
21).
He
attaineth to the absence of
delusions (&c., as in25.in
f 21,
down
to the end).
When a Bhikkhu,heart,
Lord, has thus become fully
emancipated
even though many objects
12
MAHAVAGGA.
V,
I,
26.
visible to the sight should enter the path of his eye l yet they
take not possession of his mind undefiled,
:
is
his mind, firm,
immovable
;
and he sees
into the
2 even (manner which that impression) passes away audible to the
ear, smellable to though many objects the nostrils, tastable to the
tongue, feelable by the
body, sensible to the intellect should enter the path of the
ear, the nose, the tongue, the skin, the intellect,yet they take
not possession of his mind undefiled is his mind, firm, immovable,
and he sees into the:
which that impression) passes away. 26. Just, Lord, as if there
be a mountain of rock, undivided, solid, one mass, and much wind
and rain
(manner
in
should fall upon it from the direction of the East, or of the
West, or of the North, or of the South, yet they would not make it
shake, or tremble, or quake just so, Lord, when a Bhikkhu has
thus;
become fully emancipated down to the end).
in heart (&c., as in j 25,
He who has attained to renunciation, to 27. solitude of heart,
who has attained to kindness, and to the rooting out of craving,has
attained to the rooting out of thirst, to the absence of delusions
from the mind, he sees the source of sensations, his mind is quite
set free. such a Bhikkhu, so emancipated, and with in his heart,
there is no gathering up of what is done, nothing to be done still
remains. As a rock, all of one mass, is not shaken by*
He who
To
calmness
1
^akkhussa apathaw aga//^antiVaya?l k assanupassatiti:
;
that
is,
should
comepi
within
reach of his vision.2
tassa ^ittassa
uppadaw
vayaw
pi
passati (B.).
V,
i,
29.
RULES FOR FOOT-CLOTHING, SEATS, ETC.*,
13
the breezes
just so never can shapessmells,
and
tastes,
and sounds, and
and touch
the whole of
themble such a one.
make trem Things wished for, things unwished Firm is his mind,
set free. He sees into the end thereof/28.
the Blessed One addressed the Bhikkhus, Thus, brethren, do young
men of worth make their insight known. The truth is spoken, and the
self is not obtruded. But herein some foolish
And:
and said
ones, methinks,
make knownandthey,
their insight tothereafter,fall
be ainto
thing defeat29.
ridiculous,!
Then
the Blessed
One
said to the venerable
SoTza,I
You, So^a, have been delicately nurtured. enjoin upon you, So^a,
the use of shoes with one2.
liningI
have gone out from the world, Lord, into the3,
houseless
gold
state, abandoning eighty cart-loads of and a retinue of seven
elephants 4 It will.:
be said against me for this matter "So^a Ko/ivisa went out from
the world into the houseless state, abandoning eighty cart-loads of
gold, and a retinue of seven elephants but the very same man now
accustoms himself to the use of shoes with a lining;
1
2 3
This half jloka recurs in Dhammapada, verse 81. Ekapalasikan ti
eka-pa/alaw (B.). Asiti-saka/a-vahe hirafmaw (so correct the
misprint in the
text).
Buddhaghosa says32,
:
ettha dve saka/abhara eko vaho
ti
vedi-
tabbo; but compare Rh. D.,p. 18,p. 22.4
Ancient Coins and Measures, &c.,
and
p. 14,
23.
Vahati:
occurs also in the Mahavawsa,etthasatta
Sattahatthikaw
a
amkan
kh^ hatthiniyo eko /a
hatthiti,
idaw ekaw amkaw,
idisani
amkani sattahatthikaw
nama
(B.).
14tothem."
MAHAVAGGA.[30.] If the
V,
1,
30.
Blessed
One
will enjoin their
use upon the Order of Bhikkhus, I will also use If the Blessed
One will not enjoin their them. use upon the Order of Bhikkhus,
neither will I use them/the Blessed One, on that occasion, having
delivered a religious discourse, thus addressed the
Then
BhikkhusI
:
enjoin upon you,
O
Bhikkhus, the use of shoes
with one lining to them. Doubly lined shoes, Bhik khus, are not
to be worn, nor trebly lined ones, nor Whosoever shall wear shoes
with many linings l.
such,
is
guilty of a
dukka/a
offence/
2.i.
Now
at that time the
A^abbaggiya Bhikkhusall
were
in the habit
of wearing slippers
of a blue,
yellow, red, brown, black, orange, or yellowish colour 2 People
were annoyed, murmured, and.
became angry,still
saying, (These act) like those who the pleasures of the world 3
/ The brethren enjoy told this thing to the Blessed One.
Do1
not wear,ti
O
Bhikkhus, shoes that are
all
of
Ti-guwa ti ti-pa/ala. Gawawgawu^atu-pa/alato pa//Mya vu^ati
(B.). pahana 2 Nilika ummara-puppha-vaa hoti
pitikakanikara-pupphava?ma 1 o h i t i k a ^ay asumana-puppha-vawwa
m a ng e tth i k a maTiDvi-guwati
dvi-pa/ala.
;
;
;
^e///i-vawa
eva;
kawhais
a/ari//#aka-vais
;
maharahgaratta
satapada-pi//^i-vawa back of a centipede
(Mahara^ana
saffron; the colour of the
brownish yellow),
mahanamaratta sam-
bhinna-vaa
hoti paw^u-palasa-vawwa,ti
Kurundiyaw pana padumaii.
puppha-vaa (B.). 3 Read gihikamabhogino
vuttaw
at vol. (as corrected
p. 363).
V,
2, 3-
RULES FOR FOOT-CLOTHING, SEATS, ETC.
15
a blue, yellow, red, brown, black, orange, or yellowish colour.
Whosoever does so, is guilty of a dukka^aoffence.2.
Now
at that time the
.Oabbaggiya Bhikkhus
wearing shoes with edges of a blue, yellow, red, brown, black,
orange, or yellowishcolour.
were
in the habit of
People were annoyed, murmured, and becameangry, saying, These
act like those who still enjoy the pleasures of the world. The
brethren told this to the Blessed One. thing
Bhikkhus, shoes that have edges yellow, red, brown, black,
orange, or Whosoever does so, is guilty of yellowish colour. a
dukka/a offence.of ablue,3.
*
Do
not wear,
O
Now1
at that time the
A^abbaggiya Bhikkhus;
were
in the habit
ings (P ); cotton 4 boots of various hues, like the wings
of;;
of wearing shoes with heel-cover mocassins 2 laced boots 3 boots
lined with5
partridges with goats1
;
horns
boots pointed with rams horns, and 6 ornamented with
scorpions;
All the
names
of boots or shoes are of doubtful
as the use of every sort of foot-covering has long
meaning and been given up;
those Buddhists who have preserved the use of the Pali He
language, Buddhaghosa s explanations are not very reliable. says
here Khallaka-baddha ti pawhi-pidhanatthaffz tale khallakazrc
among
:
bandhitva kata.2
Pu/abaddha
ti
Yonaka-upahana vu/ati, yava ^ahghato sabbati
pada#z pa/i/Mdeti.3
PaliguwMima4
paliguwMitva
kata upari-pada-mattam eva
Tulapu^mkaTittirapattika
ti ti
tulapunna pfiretva
katltittira-patta-sadisa-vi&tra-baddha.ti
56
Mem/a-visa7/a-baddhika
kawmka-///^ane
medaka-sihga-
saw/^ane
vaddhe yo^etva kata.
A^a-visawa-vaddhikadisu pi es
eva nayo.
1
6l;
MAHAVAGGA.
V,
2, 4.
tails
sewn round with peacocks feathers 2 or shoes;
of
all
kinds of colours
3.
People were annoyed (&c., as this thing to the Blessed
One.*
in
2,
down
to
:)
told
Bhikkhus, shoes with heelcoverings (&c., as in 3, down to :)
shoes of all kinds of colours. Whosoever does so, is guilty of a
duknot wear,
Do
O
ka/a4.
offence.
Nowin4,
at that time the
A^abbaggiya Bhikkhus
were
the habit of wearing shoes adorned withtiger-skins,
panther-skins, antelope-skins,,
lion-skins
otter-skins
5
cat-skins, squirrel-skins,
and owl-skins3,
6.
People were annoyed (&c., as in $ end, substituting shoes
adorned withfor*
down
to the
lion-skins, &c.,
shoes with heel-coverings, &c.
)
3.i.
Now
the Blessed One, having dressed early
morning, went into Ra^agaha, duly bowled and robed, for alms,
with a certain Bhikkhu as hisin the
companion. And that Bhikkhu followed limping step by step behind
the Blessed One.1
Vi/^ikalika
ti
tatth
eva
viMika-nangu/Ma-sa/Mne vaddheva"
yo^etva kata.
Morapm^aparisibbita (sic) ti talesu va baddhesu vm&fehi
(sic) suttakasadisehi parisibbita.3
2
mora-
-/Titra
ti
vi/itra\
Siha-^amma-parikkhata nama pariyantesu, /fcivaresu anuva/a;/z
viya siha/^ammaw yq^etva kata. 5 Udda, an animal, feeding on fish
but Childers thinks it is not an amphibious creature, and therefore
not otter.;
4
6
Luka-^amma-parikkhatakhata.
(sic)
ti
pakkha-bi/ala-^amma-parik-
The
latter is
the flying fox, a large kind of bat.
,4,1-
RULES FOR FOOT-CLOTHING, SEATS, ETC.
IJ
a certain lay-disciple who had put on a pair of shoes with many
linings, saw the Blessed One
Now
approaching from afar. And when he saw him, he took off that
pair of shoes and went up to the Blessed
One, and saluted him and went on to that Bhikkhu, and saluted
him, and said 2. Why does your reverence limp?; :
My
feet, friend,
are blistered/
But here,
Sir, are shoes.!
Enough, good friend shoes with linings have been forbidden by
the Blessed One.occasion, having delivered a religious discourse,
addressed the Bhikkhus, and said I allow Bhikkhus, the use of shoes
with you,:
Take the shoes, O Bhikkhu Then the Blessed One, on thatl!
*
O
2 linings, when they have been cast off by others But new shoes
with linings are not to be worn. Whosoever does so, is guilty of a
dukka/a offence..
4.i. Now at that time the Blessed One walked up and down in the
open air 3 unshod. Noticing that, The Master walks unshod, the
Elders (the Thera Bhikkhus) also went unshod when they were w
alking 3 But though the Master and the up and down Thera Bhikkhus
went unshod, the A^abbaggiya Bhikkhus walked up and down with
coverings onr.
their feet.1
This must be understood as spoken by the Buddha.
Omukkan ti pa/imuw/itva apanitaw (B.). This walking up and down
thinking is represented as a con stant habit of the early Buddhist
Samawas.3
2
[17]
c
1
8
MAHAVAGGA.
V,
4, 2.
The temperate Bhikkhus were annoyed, murmured,and became angry,
saying, How can these Kfafobaggiya Bhikkhus walk shod, when the
Master and the Thera Bhikkhus walk unshod ? 2. Then those Bhikkhus
told this thing to theBlessed One.
what they say, O Bhikkhus, that the .Oabbaggiya Bhikkhus walk
shod, though the Master and the Elders walk unshod ? It is true,
Lord/ The Blessed Buddha rebuked them, saying, How, O Bhikkhus, can
these foolish persons walk For even the lay shod, though (&c.,
as in \\ i, 2).Isit
true,
men, O Bhikkhus, who are clad in white, for the sake of some
handicraft that may procure them aliving, will
be respectful,[3.]
affectionate, hospitable to
their teachers.
Bhikkhus, you, therefore, so let (your light) shine forth, that
you having left the world (to enter into) so well taught a
doctrine
Do
O
and
discipline may be respectful, affectionate, hospi table to your
teachers (a^ariyas), or those who rank as teachers 1 and to your
superiors (upafMyas), or,
those
as superiors 2 This will not conduce, Bhikkhus, to the
conversion of the unconverted, and to the augmentation of the
number of the con.
who rank
O
1
Avassikassa
tarn nissaya2
^abbasso aariyamatto. So hi atuvassakale va^ati (Mahavagga I,
35). Evaw ekavassassa satta-
vasso, duvassassa a///^avasso, tivassassa dasavasso (B.).
Upagg^ayassa sawdi/Ma-sa^bhatta pana sahaya bhikkhu, ye va pana
ke/i dasahi vassehi mahantatara, te sabbe pi upa^g-Myamatta nama.
This confirms the view expressed in a note to thefirst Book (chap.
32. i), that the Upa^^aya is a more important person than the
A/ariya. The former must have ten years, the latter need only have
six years, seniority.
V, 5,2.
RULES FOR FOOT-CLOTHING, SEATS, ETC.:
19
verted
Bhikkhus, in the uncon verted being repulsed (from the faith),
and in many of the converted thus becoming estranged.it
but
will result,
O
Having
rebuked them, and having delivered a religious course, he thus
addressed the Bhikkhus:
dis
of you, Bhikkhus, is to walk shod, when teachers or those who
rank as teachers, or your your superiors, or those who rank as
superiors, are
*
None
O
walking unshod.
Whosoever does
so, is guilty
of a
dukka/ain the
offence.
And no oneof a
of you,
O
Bhikkhus,
is
to
wear shoes
open Arama.offence.
Whosoever does
so, is guilty
dukka/a
5.1.
Now1
at that time a certain
eruption
on
his
feet.
Bhikkhu had an used to carry that They
Bhikkhu out when he wanted to ease himself. The Blessed One as
he was passing through the sleeping places (of the Bhikkhus) saw
them (doing so), and going up to them, he said:
What is the disease, O Bhikkhus, from which Bhikkhu suffers ?
This venerable brother has an eruption on his and we are carrying
him out to ease feet, Lord,2.
this
himself.
Then, on that occasion, the Blessed One, having delivered a
religious discourse, addressed the Bhik khus, and said:
I
enjoin,
O
Bhikkhus, the use of foot coveringskhila-sadisazrc
1
Padakhilabadho nama padato(B.).
mawsaw
nikkhan-
ta0z hoti
C 2
2O
MAHAVAGGA.
V,
6, r.
by one whose feet hurt him, or are blistered, or has an eruption
on his feet/
who
6.
Bhikkhus used to get up on to couches or chairs with unwashen
feet and the robes and seats became soiled. They told this thing to
the Blessed One.1.
Now
at that time the
;
Bhikkhus, the use of foot coverings when one of you wishes to
get up on to couchesI
enjoin,
O
or chairs/2.
Now
at that time
when
the Bhikkhus were
going to the Uposatha Hall or to the assembly in the dark, they
trod upon stakes or thorns, and theirfeet
were
hurt.
TheyI
told this thing to the Blessed
One.
Bhikkhus, the use of foot coverings enjoin, in the open Arama,
and of a torch, or lamp, and a
O
walking stick3.
V.A^abbaggiya Bhikkhus;
Now
at that time thein
dawn and, up putting on wooden shoes, walked up and down in the
open air talking, in tones high, loud, and harsh, ofused torise
the night towards
kinds of worldly things such as tales of kings, tales of armies,
of robbers, of ministers of state of terror, of war conversation
respecting meats, drinks, clothes, couches, garlands, perfumes,
relationall;
;
ships,
equipages, villages, towns,warriors,
cities,
provinces,
women,
and
streets;
;
tales
about buried;
treasures, ghost stories
various tales
discussionsand Childers
under Kattara-ya//#i.
Compare ^ullavaggaVIII, 6, Our word occurs at Gataka
3,
I, 9.
V,
7, I.
RULES FOR FOOT-CLOTHING, SEATS, ETC.;;
21
on the world disasters by sea things which are, And so doing
they and things which are not *. both trod upon and slew all kinds
of insects, and disturbed the Bhikkhus in their meditations. 4. The
moderate Bhikkhus were annoyed, mur mured, and became angry,
saying, How can the Av^abbaggiya Bhikkhus [do so]? And those
Bhikkhus told this thing to the Blessed One.Is*
it
true
(&c.,
comp. chap.
4. 2) ?
It is true,
Lord.
rebuked them, and having delivered a religious discourse, he
addressed the Bhikkhus, and said Wooden shoes, O Bhikkhus, are not
to be worn. Whosoever wears them, is guilty of a dukka/a: *
He
offence/
7.i.
Now when
the Blessed
One had remainedfit,
at
Ra^agahahis
as long as he thought
he set out on
journey towards Benares. And wandering from place to place, he
came to Benares, and there at Benares the Blessed One stayed in the
deer-parkIsipatana. at that time the
since the Blessed
A^abbaggiya Bhikkhus, forbidden wooden shoes, used to break off
young palmyra palms, and wear The young shoes made of the talipat
leaves 2
Now
One had
.
People were annoyed, murmured, and became angry, saying, How
can
palmyra plants withered.
*
1
This
list
recurs in the
Maxima
Sila,
7
(Rh.
D/s Buddhist
Suttas from the Pali, p. 194). 2 These are the leaves on which
the
MSS.
are written.
22
MAIIAVAGGA.
V,
7, 2.
the Sakyaputtiya
Samaras break off young palmyra palms, and wear shoes made of
the talipat leaves ? The young palmyra plants wither. (By so
doing), the Sakyaputtiya Samaras destroy vegetable life.2.
The Bhikkhus heard
those people murmuring;
in
annoyance and indignation*
and they told?
this
matter to the Blessed One.Isit
true
(&c., as in chap. 4. 2)
1
It is true,
Lord/*
Blessed Buddha rebuked them, saying, How can those foolish
persons, O Bhikkhus, [act thus] ? For people believe, O Bhikkhus,
that life dwells in a
The
tree.4. 2,
Such conduct
will
not conduce (&c., as in chap.
down to :) becoming estranged. Foot coverings made of talipat
leaves, O Bhik khus, are not to be worn. Whosoever wears
them,is
guilty of a dukka/a offence. at that time the Av^abbaggiya
Bhikkhus, 3.
Now
forbidden talipat shoes, used to break off young bambus, and
wear shoes made of the bambu leaves (&c., as in last
sectionsince the Blessed
One had
down
to the end, substituting
bambu
for palmyra).
8.i.
Now when
the Blessed
One had remained
at
Benares as long as he thought fit, he set out on his journey
towards Bhaddiya. And wandering from place to place he came to
Bhaddiya and there, at Bhaddiya, he stayed in the
,
3
*
Kambala-paduka ti unnahi kata-paduka. On rifi/fcanti (Sanskrit
ri, riakti), compareed Trenckner). (-
the verses
in
Milinda Pa?lha, p. 4195
The adhisiladi-sikkha-ttayaw mentioned
at
Dhp.
p.
358
is
in explained in the Sa^giti Sutta as training
and adhipawwd.I,
On
the
first,
adhisila, adhi/fcitta, compare the note on Mahavagga
36, 8.
24
MAHAVAGGA.
V,
9, i.
Bhikkhus, that are taken away are not to be worn. Whosoever does
so, is guilty of a1
And
clogs,
O
,
dukka/aI
offence.
allow you, Bhikkhus, the use of three kinds of clogs, that are
fixed to the ground, and are not taken away 2 privy-clogs,
urinal-clogs, and rinsing,
O
clogs
V
9.1.
Now when
the Blessed
One had remained
at
Bhaddiya as long as he thought fit, he set out on a journey
towards Savatthi. And walking from to place he arrived at Savatthi.
There the placedwelt at Savatthi at the ^etavana, Anatha-pi/z^ika s
Grove.2.
Blessed
One
N ow at that time the A^abbaggiya Bhikkhus used,
to catch hold of the heifers crossing on the A/iravati River by
their horns, or ears, or dewlaps, or tails 4
or spring1
up upon
their backs, or touch with lustful
See next clause.
Asawkamaniyayo ti bhumiyaw supatitfM ni^ala asa^hariya Compare
Patimokkha, pp. 106, 113 (ed. Minayeff), (sic), (B. here). and
Childers s interpretation of those passages under sawkamati.3
2
On
VIII, 10,
va/fc/l-a-paduka, see JTullavagga V, 35, 2, at the end; and On
the other two, 3, at the beginning. V,
Aullavagga
35;
i, 4,
and VIII,
10, 3;
and see also VIII,
9.
The
use of themthe Order.
was
part of the sanitary arrangements enjoinedpair of stone
va^a-paduka, forming part of a slab of stone, was discovered at
Anuradhapura by Rhys Davids, and is now in the Colombo Museum. As
they were dug up in one of the palaces there, they were probably
for the use of the king, or some These ruins are among the most
ancient in Ceylon, high official. and are certainly pre-Christian
in date.
A very ancient
upon
On tihep pa, compare Sutta-vibhahga Roth under jepa and
paru//5epa.
4
I,
6;
and Bohtlingk-
V,
9, 3-
RULES FOR FOOT-CLOTHING, SEATS, ETC.:
25
thoughts their privy parts the young calves and so
and they usedthem.
kill
duck People wereto
annoyed, murmured, and became angry, saying,can the Sakyaputtiya
Samaras [act thus] men still enjoying the pleasures of the
world/?
Howlike
it is
And Bhikkhus
heard them murmuring:
in
annoy
ance and indignation and those Bhikkhus told this thing to the
Blessed One.*
Is
it
true
(&c., see chap. 4. 2)
?
It is true,
Lord/
He rebuked them, and having delivered a religiousdiscourse,*
he addressed the Bhikkhus, and said Heifers are not to be caught
hold of, O Bhikkhus,:
by
their horns, or their ears, or their dewlaps, or You are not to
get up on their backs. their tails.
Whosoever gets up on dukka^a offence. AndWhosoever doessoeverto
law3.
their backs,
is
guilty of a
their privy parts,
O
Bhik
khus, are not to be touched with lustful thoughts. so, is guilty
of a thulla/^/^aya And calves ought not to be killed. offence.
Who
kills
them,
let
him be
dealt with according
V Now
at that time the
jOabbaggiya Bhikkhus
used to have themselves carried in vehicles to which cows were
yoked with a bull between them, or bulls were yoked with a cow
between them 2 People were.
annoyed, murmured, and became angry, saying, That 3 is as is
done at the Feast of the Ganga and the Mahi /1
See the 6ist Pa/ittiya Rule.
2
Buddhaghosa explainsti
this
passage in a different way: Itthi-
Purisantarena ti purisa-sarathina. dhenu-yuttena. yuttena
Itthantarena ti itthi-sarati gcwa-yuttena.
Purisa-yuttenathina.3
sible that
Gariga-mahiyaya ti Gafiga-mahi-ki/ikaya (B.). It is pos Mahi may
here mean the Earth but it is probably the;
26
MAHAVAGGA.
V,
10, r.
They
Doka/a
told this thing to the Blessed One. not have yourselves carried
in vehicles,
O
Bhikkhus.
Whosoever does
so, is
guilty of a
duk-
offence/
10*1.
Now
at that time a certain
Bhikkhu, as he
was passing through the Kosala country to Savatthi, to visit the
Blessed One, was taken ill on the way. And that Bhikkhu went aside
out of the road, andsat
down
at the foot of a certain tree.:
1
people saw him sitting there, they said Whither is your
reverence going ?I
When
am
going, friends, toalong, SirI
Savatthi
to
visit
the
Blessed One/2.*
Come
;
let
us go together/sick/
I
cannot, friends.Sir,
am
Well then,
get up!
into the cart/
Enough,
friends
The
Blessed
One
has for
bidden the use of vehicles/ he refused to get up into the
Andcart.
fearing to offend,
And whenhe toldit
toI
Bhikkhu had come to Savatthi, Bhikkhus, and they told the
Blessed One.thatthis thing to the
allow you,
O
Bhikkhus,
if
you are* :
sick, to
use
a cart/the Bhikkhus thought be yoked with cows or bulls ?
Now
Should the
carts
well-known affluent of the Ganges, whichnadis.p. 17,1
is
one of the Mahds
Compare Aullavagga IX,and the Dhaniya Sutta
i, 3,
Spence Hardy
Manual,
in the Sutta Nipata.
TTullavagga X, 21 gives the rules for sisters of the Order,
corresponding to the first two sections of this chapter.
V,
TO, 3.
RULES FOR FOOT-CLOTHING, SEATS, ETC.
2j
told this thing to the Blessed One. allow you, Bhikkhus, to use
a cart drawn 1 bullocks, or by hand /
TheyI
O
by
Now4
at that time a certain
Bhikkhu was exceedlitter
ingly distressed1
by the
jolting of a cart.
allow you,
O
Bhikkhus, the use of a
or
a sedan-chair.3.
Nowin
were
A^abbaggiya Bhikkhus the habit of using lofty and large things
toat that time theto say long fleeceis:
recline upon, that
large cushions;
2;
divans
;
coverlets with
colours, woollen
coverlets
3,
counterpanes of many white or marked withcotton coverlets,
dyed
thick flowers
;
mattresses;
;
with figures of animals rugs with long hair on one or both sides
carpets inwrought with gold, or with silk;
;
large woollen carpets such as the nautch girls 4 upon rich
elephant housings, horse-rugs, or carriage;
dance
rugs panther or antelope skins couches covered with canopies, or
with crimson cushions at both ends 5;;
.
1
On hatthava//akaw.
here Buddhaghosa merely says,va//ati) yeva.
*
itthiyo
va va//antu purisa va va//antu (MS. in ^Tullavagga X, 2 12
The word
recurs
is
That Asandi is a cushion, and not a chair as Childers gives,
clear from ataka I, 108. 3 Pa/ika ti uw/zamayo setattharako (Sum.
Vil. on Brahma^ala4
Sutta 9).
Kuttakan
ti
so/asannaw na/akitthinaw Matvi naMana-yoggaw
u#flamayattharanaffz (Sum. Vil. 5 This list recurs in theSuttas
from the Pali/ p. 193).
on Brahma^ala SuttaSila,
9).
Maxima
5 (Rh. D., Buddhist Childers has given the commentary
on most of these terms from the Sumahgala Vilasini. Several of
the items are also mentioned among the possessions of the Great
King of Glory (Rh. D., loc. exact meaning is at presentlast
cit, p. 274, &c.).
In several cases the
quite uncertain.
The comment onti
the
two words runs as follows: Sauttara^/zadan
saha uttara-
28
MAHAVAGGA.
V,
10, 4.
When people, who went to visit the Vi haras, saw these things,
they were annoyed, murmured, and became angry, thinking, This is as
if they were still enjoying the pleasures of the world/They4.
told this thing to the Blessed One. Lofty and large things to
recline upon, such
as large cushions (&c., as in 3, crimson at both ends, are
not,used.
down
to
:)
cushions
O
Whosoever uses them,offence.
is
Bhikkhus, to be guilty of a duk-
ka/a5.
jOabbaggiya Bhikkhus, and large things to recline upon had been
forbidden by the Blessed One, used to use fine skins, such as lion,
tiger, and panther skins. These skins were cut to fit the couches,
and to fit the chairs and were spread inside or outside thesince
the use of lofty;
Now
at that time the
couches or the chairs.
When people, who went to visit the Viharas, saw these things,
they were annoyed, murmured, and be came angry, thinking, This is
as if they were stillenjoying the pleasures of the world. They told
this thing to the Blessed One.(
6.
Fine skins, such as
lion, tiger,
and pantherT
skins,
are not,
O
Bhikkhus, toof a
be used.offence.
W hosoever
does
so, is guilty7.
dukka/a
Now
at that time the
A7/abbaggiya Bhikkhus,
since fine skins
had been forbidden by the Blessedattho.
upari-bandhena ratta-vhanena saddhin vitanamva//ati.ka.
ti
Seta-
pi
he//M akappiya-pa&atthara#e
sati
na
va//ati, asati
pana
Ubhatolohitakupadhana/w sisupadhanaw /a padupadhana^
mafi&issa ubhatolohitakupadhanawz eva#z (read eva ?) na
kappati.
pana ekam eva upadhanam ubhosu passesu rattan va hoti
paduma-vawzaw va itra#z va sa/e pamaa-yutta/ra va//ati,
mahaupadhanaw pana pa/ikkhittaw.
Yaw
V,
10, 9-
RULES FOR FOOT-CLOTHING, SEATS, ETC.
2Q
One, began to use the skins of oxen. These skins were cut to fit
the couches, or the chairs and were;
spread inside or outside the couches, or the chairs. a certain
Bhikkhu of bad character was a
Now
friend
of the family of a certain lay-disciple of a bad character. And
that bad Bhikkhu, early one
morning, dressed himself, and with his robe on and his bowl in
his hand, went to the dwelling-place of that bad disciple, and sat
down on a seat made ready
bad disciple went up to the place where the bad Bhikkhu was, and
saluted him, andfor him.
And
the
took his seat beside him. Now at that time that bad disciple had
a 8.
young
bull beautiful to
in colour like a
panther
s
behold, quiet, and varied cub. And the bad Bhikkhu
gazed with longingdisciple said to that*
at
the
bull.:
And
that
bad
bad Bhikkhu
Why
does your
reverence gaze so with longing at that bull ? friend, said he, I
want that bull s skin/
My
Thenit,
that
badit
and gave
disciple slew that bull, and skinned And that bad to that bad
Bhikkhu.
Bhikkhu, hiding that skin under his robe, went away. followed
that 9. Now the cow, greedy for her calf, bad Bhikkhu, keeping
behind him. The Bhikkhussaid:
How*
is
it,
friend, that this?
cow keeps followingit
so behind youI
don
t
know,
friends,
why
should keep followsoiled
ing
me/with;
But that bad Bhikkhu s robe was blood and the Bhikkhus asked
him,
Howblood?
has this robe of yours got marked withtold
Then he
them the whole
matter.
3O*
MAHAVAGGA.
V,
IO, 9.
How
is
that,
Sir
?
You have beenlife!
causing
another to deprive a living thing of1
That is so, friends/ The modest among the Bhikkhus were annoyed,
murmured, and became angry, saying, How can this Bhikkhu induce a
man to deprive a living thing of life ? Has not the taking of life
been censured, and the abstinence therefrom been praised in manya
discourse by the Blessed
One
?
AndOne.
the Bhikkhus told this thing to the Blessed
Then the Blessed One held because of tlvs, and on that occasion,
an assembly of the community of Bhikkhus, and asked that wicked
Bhikkhu,they say, that you, O Bhikkhu, have been inducing another
to deprive a living*
Is
it
true, as
thing of1 *
life ?
It is true,
Lord.foolish
But how can you be soI
as to do so
?
many a discourse the taking of life, O foolish one, and praised
the abstinence therefrom ? Such conduct, thou foolish one, will
notconduce to the conversion of the unconverted And having thus
rebuked him, and delivered a reli gious discourse, he addressed the
Bhikkhus, and said!
Have
not censured in
:
one shall cause a living thing to be deprived of life. Whosoever
does so shall be!
Bhikkhus
No
dealt with according to the not to be worn, Bhikkhus.
O
Laws Ox-skins Whosoever does1.
areso,
is
guilty of ais
dukka/a
offence.
And
neither,
O
Bhikkhus,
Whosoever
any skin to be made use of at all. does so, is guilty of a
dukka/a offence.Para^ika, the
1 The Laws (Dhammas) referred to are the first nth Pattiya, and
the 6ist and 62nd Pa&ttiyas.
V,
12.
RULES FOR FOOT-CLOTHING, SEATS, ETC.
3!
11.
Now
at that time
covered or bound with skins.to offend,*
would not
men had couches and chairs The Bhikkhus, fearing sit down upon
them.on seats
They told this thing to the Blessed One. I allow Bhikkhus, to
sit down you,
O
arranged by laymen, but not to lie down upon them. Now at that
time the Viharas were bound together1 The Bhikkhus fearing by
thongs made of skin offend, would not sit down upon them..
to
told this thing to the Blessed One. I allow Bhikkhus, to sit
down upon (skins you, when they are) only used for binding things
together.
They
O
12.
time the A^abbaggiya Bhikkhus used to go into the villages with
their shoes on.at
Now
that
people were annoyed, murmured, and became angry, saying, That is
how those behave who arestill
The
enjoying the pleasures of the world They told this thing to the
Blessed One.! *
You
are not to go into the villages,
O
Bhikkhus,
with your shoes on. Whosoever does of a dukka^a offence.
so, is guilty
Now
at that time a certain
Bhikkhu was
sick,
and
unable to go into the village without shoes on. They told this
thing to the Blessed One.allow a sick Bhikkhu, the village with his
shoes on.I1
O
Bhikkhus, to go into
Ogumphiyantiti bhitti-da^akadisu ve//$etva bandhanti
(B.).
32
MAHAVAGGA.
V,
13, i.
131.
l.
Now
at that time the venerable
Maha Ka/called theat
^ayana was
staying in
Avanti on the2.
hill
Precipice, near
Kuraraghara
And
that time3
was the personal attendant upon the venerable Maha Ka/the
lay-discipleSona.
named
Ku/ika;^a
^ayana.the disciple So;za Ku/ika/z/za went to the where the
venerable Maha Ka//ayana was, place and saluted him, and took his
seat beside him. And when he was thus seated, he said to the
venerable
And
Maha Ka//ayana As I understand the doctrine laid down by the
venerable Maha Ka^ayana, it is difficult for the man who dwells at
home to live the higher life in:w Sanskrit vida, Hindustani bi/
laban, and the same as
bilala in the3
Abhidhanappadipika. This introductory story recurs as the
introduction to the rulein VIII, 17.
laid
down
VI,
10, 2.
ON MEDICAMENTS.the Blessed
49
2.
Then
One on
that occasion, having
delivered a religious discourse, addressed the Bhikkhus, and
said:
Bhikkhus, the use of chunam as a medicine by whomsoever has the
itch, or boils, or a discharge, or scabs, or whose body isI
allow,
O
ill-smelling,
and
to those in health the use of dry2.
dung
1,
and
of clay, and of colouring matter O Bhikkhus, of a pestle and
mortar
I
allow the use,
V
10.1.
Now
at that time thesifted4
Bhikkhus who wereas medicine.
sick
had need of
chunam
They*
told this thing to the Blessed One.
Bhikkhus, the use of a chunam sieve/ They had need of the chunam
very fine. I allow, O Bhikkhus, the use of a cloth sieve. 2. Now at
that time a certain Bhikkhu had aI
allow,
O
disease not human.
Though
his
teacher and his
superior nursed him, they were not able to make him well. He
went to a place where swine wereslaughtered, and ate the raw flesh,
and drank the blood. Thereby his sickness abated.
TheyI
told this thing to the Blessed
One.
allow,
O
Bhikkhus,
in the case of a disease not
human, the use of raw1
flesh(B.).
and of blood/
.Oakanan
ti
gomayaw(sic)ti
2
Ra^ana-pakkan
ra^anakasa/aw.
Paka/ika-/u##am pi
udakena temetva nhayituw va//ati, etam pi ra^ana-nipakkaSa/aw in
this sa/rckhepam (sic, read sawkham) eva gaH^ati (B.). passage must
be equal to snlam. On sawkhazw compare below,ko/etva
Mahavagga VI, 16, i. 3 Compare above, VI, 3, 2. 4 -ffaleti has
often a more definite meaning than shake/pare GatakaI,
Com
71.
5O
MAHAVAGGA.
VI,
II,
I.
11.
Bhikkhu had dis ease of the eyes. They used to carry that
Bhikkhu The Blessed One as he was out to ease himself. passing
through the Bhikkhus sleeping quarters saw them [doing so]. When he
saw them, he went up to the place where they were, and asked those
Bhikkhus What is the disease, O Bhikkhus, from which this Bhikkhu
suffers? This venerable one, Lord, has disease of the 2. Therefore
do we carry him out to ease eyes.1.
Now
at that time a certain
:
himself.
the Blessed One, on that account, having delivered a religious
discourse, addressed the Bhik
Then
khus, and said*
:
I
allow,
to wit,,
Bhikkhus, the use of eye ointments black collyrium 2 rasa
ointment 3 sota ointT, , .,
O
;
ment 4 geruka 5 and kapalla 6 They had need of
perfumesointments.
to grind
up
into
1
A ng an a, which;
is
here a generic term, inclusive of
all
the fol
lowing23
sabba-sawgahika-va/ana#z, says Buddhaghosa.titi
Ka/ang-anan
Rasaw^ananit is
eka a^ana-^ati (B.). nana-sambharehi katawnadisotadisu
(B.).
Bohtlingk-Roth
say4
made with
vitriol.
Sotan^ananti
is
called in Sanskrit5
uppa^anakaw a,nga,uam (B.). It sroto^ana, and was made with
antimony.
Geruka
is
yellow ochre.
ghosa.
meant Geruko nama suvawwa-geruko, says Buddha Compare the
Sanskrit Ka^^ana-gairika and svarais
the Sanskrit gairika, ochre; and the kind
gairika.6
Kapallan
ti
dipa-sikhato gahita-masi,(B.).
soot taken from the
flame of a lamp
VI, 12,
I.
ON MEDICAMENTS.
5!
I
allow,1,
O
tagara
black
Bhikkhus, the use of sandal wood, 3 anusari 2 and bhaddakaliya,
,
muttaka
V12.
Bhikkhus used to put pulverised ointments into pots and saucers.
They became sprinkled over with herb-powders and dust. They told
this thing to the Blessed One.i.1
Now
at that time the
1
allow,
O
Bhikkhus, the use of a box for oint
ment.
Now at
that time the
A^abbaggiya Bhikkhus used
to carry about various kinds of boxes for ointments
gold ones, and silver ones. People were annoyed, murmured, and
became angry, saying, Like those
who
still
live in the world.
They told this thing to the Blessed One. Various kinds of boxes
for ointments, gold ones, and silver ones, are not, Bhikkhus, to be
used.
O
Whosoever doesI
so, is guilty
of a
dukka/a
offence.
allow, Bhikkhus, the use of such boxes made of bone, or ivory,
or horn, or of the na/a reed, or of bambu, or of wood, or of lac,
or of the shells offruit,
O
or of bronze, or of the centre of the chank-
shellVTagara as a fragrant flower is mentioned in verse 54 of
the in Milinda Pawha, p. 333. 2 A kind of dark fragrant sandal
wood. 3 Read so in the text as corrected on p. 381. It is a kind of
sandal wood.41
Dhammapada quoted
A
perfume made from the grass of the same name (mentioned3).
above, VI,5
Sahkha-nabhi, the meaning of the pound is not quite clear.
latter part
of which
com
E
2
522.
MAHAVAGGA.
VI,
12, 2.
had was sprinkled over with no lid. (The ointment) herb-powders
and dust.at that time the boxes of ointment
Now
TheyI
told this thing to the Blessed One.
allow,lids
The1
Bhikkhus, the use of a used to fall off.
O
lid.
1
allow you,
Oit
Bhikkhus, to fasten the
lid
with
thread,
and
to tie
on to the box.fall.
The boxes used1 allow you, with thread 1 /
to
O
Bhikkhus, to sew the boxes on
Bhikkhus used to rub and the eyes the ointment on with their
fingers were hurt. They told this thing to the Blessed One.3.
Now
at that time the
:
*
I
allow,
to put the
Now
O Bhikkhus, the use of a stick or holder ointment on with/ at
that time the A^abbaggiya Bhikkhus
used to keep various kinds of ointment-sticks gold ones, and
silver ones. People were annoyed, mur and became angry, saying,
Like those who mured, still live in the world/ They told this thing
to the Blessed One.*
are not to be used.
Various kinds of ointment-holders, O Bhikkhus, Whosoever does
so, is guilty
dukka/a offence. I allow, O Bhikkhus, the use of
ointment-holders of bone, or of ivory, or of horn, or of the na/a
reed, or of bambu, or of wood,of aor ofshell/1
lac,
or of
fruit,
or of bronze, or of the chank-
Buddhaghosa has no comment on
this.
It
may mean
that the
ointment boxes might be sewn either on to some place in the The
latter is Vihara, or on to some part of the Bhikkhu s dress.
more
in
accordance with
4 below.
VI, 13,1.
ON MEDICAMENTS.
53
4.fall
Now
at that time the ointment-sticks used to
on the ground and become rough.told this thing to the
Blessed
TheyI
One.
allow,
O
Bhikkhus, the use of a case for the
ointment-sticks
V
Bhikkhus used to carry the ointment-boxes and ointment-sticks
about in theirat that time the
Now
hands.told this thing to the Blessed One. Bhikkhus, the use of a
bag to put the allow, ointment-box in/
TheyI
O
shoulder strap. I allow, O Bhikkhus, the use of a shoulder strap
(by which to carry the ointment-box), or of a thread(by which to
sew ortie it
They had no
on)/
13.i.
Nowallow,
at that time the venerable.
Pilindava/Malittle oil
had head-ache 2I
O
Bhikkhus, the use of a3.
on the
head/
(The disease) became no better*
Bhikkhus, the practice of taking up allow, (medicine) through
the noseI
O
V
1
SalakodhaniyantiSisabhitapo,
va thalikaw va anu^anami23
yattha salakaw odahanti susiradantakawi ti attho (B.).
literally
heat in the head.SuttaII,
Compare Maha-parinibbana
31,
and below,
13. 2;
14.34
Natthu-kamma.thereis
In the commentary on the
Dhammapada,
pp. 83 and
an example of the way in which a physician foil., administers
medicinal oil in this manner to a sick Bhikkhu.
54
MAHAVAGGA.
VI, 13,
2.
The noseI
ran.
allow,
Now
Bhikkhus, the use of a nose-spoon V at that time the A^abbaggiya
Bhikkhus
O
had various kinds of nose-spoons made of gold, and of silver.
People were annoyed, murmured, and became angry, saying, Like those
who still live in*
the world/
Various kinds of nose-spoons, O Bhikkhus, are Whosoever does so,
is guilty of not to be used.*
They
told this thing to the Blessed
One.
a
dukka/a
offence.
I
allow,
O
Bhikkhus, the use
of such nose-spoons made of bone (&c., as in chap. 12. i,
down to :) or of the chank-shell.2.
The
nose took up the medicament
in
unequal
proportions.I
allow,
O
Bhikkhus, the use of a double nose-
spoonI
Vbecame nobetter.sniff
(The
up the aroma/ They used to spread the drugs on a wick before 3
and their throats got they sniffed up the aromaBhikkhus, to:
disease) allow you,
O
burnt.1
allow,
O
Bhikkhus, the use of a pipe to conduct
the aroma/
Now
at that time the
AVzabbaggiya Bhikkhus had
various kinds of pipes (&c., as in the last clauses of down
to the end). I i,
1
Natthu-karawi,
thatoil
is,
an instrument to hold up the nose,thati
so that the medicinal2
does not run out.both is, one that would go up would come in
better after this
nostrils.
Yamaka-natthu-karawi, The last sentence ofThey usedto
clause.3
burn the drugs by smearing them on wicks, andtheir nostrils.
then inhale the
smoke through
VI,
14, r.
ON MEDICAMENTS.at that
55:
NowI
time the aroma-pipes came openin.
and worms gotallow,
O
Bhikkhus, the use of a
lid to
the pipes/
NowaboutI
at that time the
Bhikkhus carried the pipes
in their hands.
Bhikkhus, the use of a bag to carry the aroma-pipes
in.allow,
O
The aroma-pipes rubbed*
I
allow,
O O
against one another. Bhikkhus, the use of a double
bag.strap.
They had no shoulder1
Bhikkhus, the use of a shoulder strap which to carry the double
bag), or of a thread (by (by which to sew it on)/1
allow,
14.i.
Now
at that time the venerable Pilindava///a*.
was troubled with wind in the stomach physicians said he must
drink oil.I
The
allow you,
O
It
was necessary
Bhikkhus, a decoction of oil/ to put strong drink into the
Bhikkhus, to put strong drinkthein
decoction.
allow you, decoctions of oil/I
O
Now
at
that time
A^abbaggiya Bhikkhus
used to put too much strong drink into their decoctions of
medicinal oils:
and they got drunk.
much strongdoes*
Oil should not be drunk, Bhikkhus, when too drink has been put
into it. Whosoeverso, shall
O
be dealt with according to law
V
I
allow you,
O
Bhikkhus, to drink such decoctions2
1
Compare chapter
17.
See the 5131 Pa/ittiya.
56ofoil
MAHAVAGGA.
VI, 14,
2.
with strong drink in them, as wherein neither the colour, nor
the smell, nor the taste of the strongdrink shall be sensible/
Bhikkhus had a quantity much strong drink had been put. Then
those Bhikkhus thought What shall we do with this oil, which has
too much strong2.
Now
at that time the
of decoction in which too
*
:
drink in*
it ?
I
allow,
O
Nowforit.
at that
Bhikkhus, to use it as an ointment/ time the venerable
Pilindava///aoil-decoction;
had a quantity of1
but he had no vessel
allow you, Bhikkhus, the use of three kinds of pots, bronze
pots, wooden pots, pots made of the shells of fruits V3.
O
Now
at that time the venerable Pilindava//^a
had rheumatism.1
allow you,disease)
O
Bhikkhus, to bring on sweating 2 /better.
(The1
became no
by
1 allow Bhikkhus, to bring on sweating you, the use of herbs
which have that effect 3 /
O
(TheI
disease)4
became no
better.
allow you,/
O
Bhikkhus, the use of a greatbetter.
steam bath
(The13
disease)
became noi.ti
Compare VI,
12,
2
Perhaps fumigations.
Sambhara-sedan
nanavidha-paa-bhanga-sedaw
(B.).
Apparently a poultice or fomentation in which various kinds
ofleaves or twigs are used.
Mahasedan ti mahantaw sedaw porisa-ppama^aw ava/am angaranaw
puretva, pa/rcsu-valikadihi pidahitva, tattha nanavidhani
vata-hara#a-paani santharitva tela-makkhitena gattena tattha
ni4:
paggitva samparivattantena sariraw sedetuw anu^anamiti attho
(B.). pit, six feet deep, is filled with charcoal, and covered with
a coat
A
ing of earth or sand.
The
leaves
good
for
rheumatism are spread
VI, 14,
4>
ON MEDICAMENTS.
57
I
I
allow you,1
O O
Bhikkhus, the use ofbetter.
hemp -water
(bang)I
/
(The disease) became noallow you,in2
in
water
Bhikkhus, the use of hot baths which medicinal herbs have
been
steeped /4.
Nowallow,
at that time the venerable Pilindava//Ma
had intermittent ague.I
O3.
Bhikkhus, the letting of blood/
(TheI
disease)
became no
better.
1
allow you,
O
Bhikkhus, to
make use
of a horn
to let blood
Now1
at that time the feet of the venerable Pilinblistered.
dava///a were1
allow,
O
Bhikkhus, the use of ointment for the
feet/
(The
disease)
became no
better.
over the sand.
limb, which has
over until his1
patient reposes on the leaves on the affected been rubbed over
with oil and turns over and whole body has been well steamed.;
The
Bhangodakan
ti
nana-paa-bhanga-kudhita-udakaw.
Tehi
pawwehi /a udakena /a sm/itva sedetabbo (B.). Bhanga may here
mean broken bits/ namely, of the leaves, just as
sakha-bhahgaatI,
Gataka
1,
158 means
twig.
Compare uttari-bhanga,4,
(rataka
197, 349;
Dhammapada
171; ^Tullavagga VIII,Sutta VI, 59; andI,
4;
sariraalone at
bhanga, Maha-parinibbana Gataka I, 392; Mahavaggafrom the
Pali/p. 241.
bhahga
25, 10;
Rh. D.,
Buddhist Suttas
For kudhita we should read kuthita. 2 Dakako///$akan ti
udaka-ko/Ma/ra Wim va donim va unhodakassa puretva tattha tattha
pavisitva seda-kamma-karawaw anu^anamiti attho8
(B.).
Wise, p. 176, says,
Compare Dhammapada, p. 103. The local accumulation of bad blood
may
be removed by means of cupping, which is performed by a horn,
cut smooth and even at the large extremity, and with a small
opening at the narrow end.
Compare
Su^ruta, Sutrasthana, chap. 27,
and
arirasthana, chap. 8 (at the end).
58*
MAHAVAGGA.I
VI, 14,
5.
allow you, Bhikkhus, to keep water ready 1 for washing the feet
(of travellers) / Now at that time a certain Bhikkhu had boils.I
allow, O Bhikkhus, the use of the lancet/ Decoctions of astringent
herbs were required. 2 I allow,O Bhikkhus, decoctions of astringent
herbs /
O
*
SesamumI
allow,
O
salve was required. Bhikkhus, the use of
sesamum
salve 3 /
5.I
Compresses were required.Bhikkhus, the use of compresses V was
necessary to tie up the sore with cloth.allow,
O
It1
1
allow,
O
Bhikkhus, the use of bandages for
tieing
up wounds/sore itched.
The
I allow, Bhikkhus, the sprinkling of a sore with mustard-powder
5 / The sore became moist 6.
O
I
allow you,flesh
OO
Bhikkhus, to fumigate (the sore)/7.
ProudI
formed on the wound
allow you, with a lancet/1
Bhikkhus, to cut off (proud flesh)
This would seem to be a preventive remedy. Water may be kept
ready, so that the incoming Bhikkhus may use it, and their But
perhaps pagga here feet therefore may not become blistered. means
some curative application of water to the feet, such as coldwater
bandages, for example. tioned below ( 5) for boils.23
Compresses
(?
poultices) are
men
Compare chapter 4. Buddhaghosa explains tila-kakka (pi/Mehi
tilehi attho); but kalka is paste4
as
ground sesamum seedsSee Wise,p.1
or salve.
29.
Kaba/ikan(B.).
ti
pakkhipituw56
(MS. pakalikan) vawa-mukhe sattu-pi/w/a0z Compare
Bohtlingk-Roth, sub voce kavalika.in
Sasapa-pi///$ena, says Buddhaghosa. Compare the quotations from
Sumitaklidyati.
Bohtlingk-Roth:
under7
Varaa- (MS. viddhaw)(B.).
mawsan
ti
adhika-mawsaw
am
viya
u/Mahati
VI, 14,
6.
ON MEDICAMENTS.not close up. Bhikkhus, the use of
59
The wound would1
allow,
OO
oil for
wounds.
The oil ran over. They told this thing*
to the Blessed
One.fine ragsl,
I
allow,
Bhikkhus, the use of
and
of
all
6.
kinds of ways of treating wounds/ Now at that time a certain
Bhikkhu was bittentold this thing to the Blessed One.
by a snake.
TheyI
allow,
O
Bhikkhus, the four kinds of
filth
to
be given
Nowamong
dung, urine, ashes, and clay/ the Bhikkhus thought Are these
things those which may be taken even without:
being offered to us by others, or among things which cannot be
taken unless they are offered ?
TheyI
if
told this thing to the Blessed One. allow these things, O
Bhikkhus, to be accepted 2 any one be there to offer them and if
not, then,
that
you may take them yourselves and use them/ Now at that time a
certain Bhikkhu had drunk
poison.I allow Bhikkhus, to give (as an emetic) you, a decoction
of dung/ Then the Bhikkhus thought Is this among those*:
O
things which may be taken even without being offered to us by
others, or is it among things which cannot be taken unless they are
offered ? They told this thing to the Blessed One.6
1
rule,
O
when a man
Bhikkhus, that there is a proper taking takes what he himself
has made and;
1
Vikasikan
ti
tela-ruddhana-pilotikaw (B.).is
2
A kappiya-karaka
See VIII, 2. one who by offering a thing to a
Bhikkhu, makes that thing kappiya, allowable, to the
Bhikkhu.
60
MAHAVAGGA.
VI,
14,
-7.
that such a thing need not be received again from others/
Now at that time a certain Bhikkhu suffered 7. from the
ghara-dinnaka 1 disease. I allow you, O Bhikkhus, to give him to
drinka decoction ofsoil
turned up by the plough
Vconsti
Now3.
at that time a certain
Bhikkhu had
pation I allow Bhikkhus, to give you, of the ashes of burnt
rice
O
him a decoction
V
Now1
at
that
time a certain Bhikkhu had the
jaundice. I allow you,
Bhikkhus, to give to drink a decoction made with (cows ) urine
V
O
Nowdisease.I
at that time a certain
Bhikkhu had skin
allow,
O
Bhikkhus, the anointing with per
fumes/
NowfluityI
at that time a certain
Bhikkhu had a super
of humors in his
body
6
/
allow you,
O
Bhikkhus, to give a purgative/
Clarified gruel1
was required.ti
Ghara-dinnakan
vasikarawa-pana-samu/Mita-rogo,
a
disease arising from a philter, which when given brings another
into one s power (B.). He was bewitched, was suffering from the
results of sorcery.2 Sitalo/in ti nangalena kasantassa phale
lagga-mattikaw udakena alo/etva payetuw anu^anamiti attho
(B.).3
nikkhamatiti.p.
Du///$agahaiko ti vipanna gahamko. KiMena u^aro Compare Rh. D.,
Buddhist Suttas from the Pali/-
260 note.4
Amisakharan
ti
sukkhodanaw g^apetva(B.).ti
taya
^arikaya(B.).
paggharitaw kharodakaw66
Mutta-haritakan
gomutta-paribhavitaw haritakaw(B.).
Abhisannakayo
ti
ussanna-dosa-kayo
Dosa
is
a disturbi,
ance of the so-called humors in the body.
Compare VIII,
30.
VI, 15,
i.
ON MEDICAMENTS.
61clarified gruel/
I
allow,
O
Bhikkhus, the use of1.
Natural juice was required I allow, O Bhikkhus, the use of
naturalArtificial1
juice.2.
and natural juice was required
1
allow,
OO
Bhikkhus, the use
of
artificial
and
natural juice.
Meat broth was required 3*
.
I
allow,
Bhikkhus, the use of meat broth.
15.i.
Now
at that time the venerable Pilindava///a at
had a mountain cave
Ra^agaha cleared
out,
with
the object of making it into a cave dwelling-place. And the
Magadha king Seniya Bimbisara went tothe place where the venerable
Pilindava//^a was and when he had come there, he saluted the
venerable Pilindava///a,;
AndSeniyava^/^a,*
and took his seat on one side. when he was so seated the Magadha
kingBimbisara said to the venerablePilindais
What?
is
it
that
my
Lord, the Thera,
having doneI
am
of making
Dokeeper)
having a cave cleared out, with the object it into a cave
dwelling-place. then, Sir, require an aramika (a parkyou?
park-keeper has not been great king the Blessed One/ prescribed
by Then, Sir, enquire of the Blessed One (concernso,!
Not
A
ing this matter), and let12
me
then know/(B.).
Aka/a-yfisan
ti
Ka/aka/anCompare
ti
so
asiniddho mugga-pa/ftta-pariyo a baddhoka-siniddho (B.).
3
chap. 23. i- 8.
62
MAHAVAGGA.
VI, 15,
2.
Veryva///abisara.2.
well,
O
King!
said the venerable Pilinda-
in assent to the
Magadha king Seniya Bim
the venerable Pilindava///a taught and incited and roused and
gladdened the Magadha king
Then
Seniyathe
Bimbisara with religious discourse.
And
Magadha king Seniya Bimbisara, when he had been taught &c.
by the religious discourse, rose from his seat, and bowed down
before the venerablePilindava///fo.,
and passing round him with
his right
side towards him, departed thence.
Thento
the venerable Pilindava//(vfo, sent a
mes
Lord the One, saying, sage Magadha king Seniya Bimbisara desires
to presentthe
Blessed
*
!
with a park-keeper. What am I, therefore, to do? Lord, Then the
Blessed One, in that connection, after deli vering a religious
discourse, said to the Bhikkhus:
me
I
allow you,
O
Bhikkhus, the accepting of a park-
keeper.
Magadha king Seniya Bimbisara went to the place where the
venerable Pilindava//va was; and when he had come there he saluted
the venerable Pilindava///a, and took3.
And
a second time the
his seat
And
on one side. when he was so seated the Magadha king
Seniya Bimbisara said to the venerable Pilindava^/^a, Has the
Blessed One allowed a parkkeeper ? Yes, O King! Then, Sir, I will
present a park-keeper to you/
Now the Magadha king Seniya Bimbisara, after he had (thus)
promised a park-keeper to the vene rable Pilindava///&a, forgot
it. And after a time he
VI,
15, 5
ON MEDICAMENTS.it,
63
recovered recollection of
and addressed a certain minister who had charge of general
affairs, and said The park-keeper whom I promised to the venerable
one, has he been given to him ?:
No, your Majesty!*
long determined ?4.
How
is
it
then,
good
Sir, since that
was
Then
that minister, counting
up the
nights,*
said to the
Mdgadha king Seniya
Bimbisara,
Five
hundred nights, your Majesty/ Give then, my good Sir, keepers to
the venerable onein assent to the
five!
hundred park-
As your Majesty commands/ said that minister Magadha king Seniya
Bimbisara;
and he gave over to the venerable five hundred park-keepers, and
(fordistinct village
Pilindava//(vfo,
their
use)
a
grew up. And they called it Araand they called it also
Pilinda-gama. mika-gama, Thenceforward the venerable Pilindava//^a
depended upon the families(for alms, &c.).
living
in
that
village
And
the venerable Pilindava///a
robed himself early
morning, and entered into Pilinda-gama, duly bowled and robed
for alms. Now at that time there was a feast in that 5.in the
village,
and the children were celebrating it, with their ornaments on,
and decked with garlands. And the venerable Pilindava///a, when he
was going his rounds for alms, straight on from house to house,
came to the dwelling-place of a certain park-keeper and when he
had come there he sat down on a seat;
prepared for him.
And
at
that
time the
daughter of that park-
keeper s wife, seeing the other children with their ornaments
on, and decked with garlands, began to
64cry (saying),
MAHAVAGGA.
VI,
15, 6.
Give
me
too a garland, give
me
an
ornament
!
AndThis
the venerables
Pilindava^^a said to thatdoes that
girl cry ? the other children Sir, seeing girl, with their
ornaments on, and decked with garlands,
park-keeper
wife
:
Why"
venerable
crying (and saying), Give me too a garland, give me too an
ornament!" But whence should we, whois
have become so poor, get garlands or ornaments? 6. Then the
venerable Pilindava^^a took a grass chumbat 1 and said to the
park-keeper s wife Bind, I pray you, this grass chumbat round the
child s head.,:
the park-keeper s wife took the grass chum And that bat, and
bound it round the girl s head. a chaplet of gold, beautiful,
lovely, and pleas becameing,
And
such that there was no chaplet of golds seraglio likeit.
in the
king
people told the Magadha king Seniya Bimbisara, There is a
chaplet of gold, your Majesty, in the house of such and such a
park-keeper, such that there
And
no chaplet of gold in the king s seraglio like it. How could he,
poor as he is, have got (such a thing) ? For a certainty he must
have procured it by theft. Then the Magadha king Seniya Bimbisara
had (the whole of) that park-keeper s family thrown intois
bonds.7.
Now
the venerable Pilindava^/^a robed him
self again early in the morning, and went, and robed, into
Pilinda-gama for alms.
duly bowled
his
And going alms straight on from house to house he came to the
dwelling-place of that park-keeper androundfor;
1
A
circular roll of grass, or cloth, tooil
be placed on the headthe head.
when
a pot of
or water
was being carried ons
Com
pare /umba/aka, and Rh. D.
Buddhist Birth Stories/
p. 295.
VI,
15, 9-
ON MEDICAMENTS.
65
when he had come there he asked the neighbours, Where is the
family of this park-keeper gone to ? The king, Sir, has had them
thrown into bonds1
on account of that chaplet of gold/
Then
the venerable Pilindaval&b, went on to the
residence of the
and when he had come there heseat
Magadha king Seniya Bimbisara sat down on the:
prepared for him. And the Magadha king Seniya Bimbisara went to
the place where thePilindava//Ma was;
venerable
and when he had
there, he bowed down before the venerable Pilindava^^a, and took
his seat on one side. And when he was so seated the venerable
Pilindava///za
come
said to the8.
Magadha king Seniya Bimbisara Why, O King, has the park-keeper
s:
family
been thrown into bonds?
That park-keeper, Sir, has in his house a chaplet of gold, such
that there is no chaplet of gold in the king s seraglio like it.
Whence should he, poor as hehave got (such a thing) procured it by
theft.is,
?
For a
certainty he has
Then
the
venerable
Pilindava//Ma
determined
that the palace of the bisara should be gold.
Magadha king Seniya Bim
became all of gold. Now, your Majesty, whence have you this
soit
And
great quantity of gold ? 1 understand, Lord.
This
is
your miraculous
power (said the king.park-keepers
And
so saying) he set that
family free. the people, glad at heart and full of 9.
satisfaction, saw that so great a miracle had been shown by the
venerable PilindavaAfe4a to the king
When
and
his royal retinue, they brought to the venerable Pilindavay//a
the five kinds of medicine, that is to[17]
F
66say, ghee, butter,
MAHAVAGGA.oil,
VI, 15, 10.
Now honey, and molasses. was ac (besides this) the venerable
Pilindava/&/a five kinds of medicine customed to receive
the;
and whatever he received he distributed among So the retinue
became his attendant (Bhikkhus). abounding therein, and as they
received it they and vessels and laid it aside, pots; filling and
bags with it they laid filling water-strainers them in the windows,
and they remained there and the Viharas clinging and adhering
together, all over with them became sprinkled and scattered through
the (gnawing of) rats. People who saw round the Viharas, were this,
when they went annoyed, murmured, and became indignant (say These
Sakyaputtiya Samaras are becoming ing),storers
up of goods
like the
Magadha king Seniya
Bimbisara/
The Bhikkhus heard the people thus mur And those Bhikkhus who
were mode muring, &c.10.
were indignant, &c., saying, How can Bhikkhus think (of
possessing) such abundance ? And those Bhikkhus told the matter to
therate
Blessed One.
Bhikkhus, as they say, that Bhikkhus think (of possessing) such
abundance ? It is true, Lord.1
Is
it
true,
them, and after deliver addressed the Bhikkhus ing a religious
discourse, he of medicine are meet for the Whatsoever kinds
The
Blessed
One rebuked
:
use of sick Bhikkhus,oil,
that
is
to say, ghee, butter,
are received honey, and molasses, of seven days they must be
used within a period
when suchstored up.
during which they
may be
Whosoever
VI, i6,
2.
ON MEDICAMENTS.
67
goes beyond that limit shall be dealt with accordin
