Mahâvagga: First Khandaka

7. And when that night had elapsed, the flames of the Nâga were extinguished, but the various-coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours p. 122 appeared on the Angirasa's1 body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brâhmana (saying), 'Here you see the Nâga, Kassapa; his fire has been conquered by my fire.' And the Gatila Uruvelâ Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: 'Stay with me, great Samana, I will daily provide you with food.' End of the first Wonder. 16. 1. And the Blessed One resided in a certain grove near the hermitage of the Gatila Uruvelâ Kassapa. And on a beautiful night the four Mahârâgas2, filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands. 2. And when that night had elapsed, the Gatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samana, the meal is ready. Who were they, great Samana, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to

2. And when that night had elapsed, the Gatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samana, the meal is ready. Who were they, great Samana, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to p. 123 the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands?' 'They were the four Mahârâgas, Kassapa, who came to me in order to hearmy preaching.' Then the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since even the four Mahârâgas come to hear his preaching. He is not, however, holy like me.' And the Blessed One ate the food offered by the Gatila Uruvelâ Kassapa, and continued to stay in that same grove. End of the second Wonder. 17. 1. And on a beautiful night Sakka (Sakra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances. 2. And when that night had elapsed (&c., as in chap. 16. 2). End of the third Wonder. p. 124 18. And on a beautiful night Brahmâ Sahampati (&c., as in chap. 17).

And on a beautiful night Brahmâ Sahampati (&c., as in chap. 17). End of the fourth Wonder. 19. 1. At that time a great sacrifice which the Gatila Uruvelâ Kassapa used to celebrate was approaching, and all the people of Anga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the Gatila Uruvelâ Kassapa thought: 'Presently my great sacrifice is approaching, and all the people of Anga and Magadha will come and bring with them abundant food, both hard and soft. If the great Samana should perform a wonder before that great assembly, gain and honour would increase to the great Samana, and my gain and honour would diminish. Well, the great Samana shall not appear here to-morrow.' 2. Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the Gatila Uruvelâ Kassapa, went to Uttara Kuru; having begged alms there, he took the food (he had received) to the Anotatta lake1; there he took his meal and rested during the heat of the day at the same place. And when the night had elapsed, the Gatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the p. 125 Blessed One: 'It is time, great Samana, the meal is ready. Why did you not come yesterday, great Samana? We have thought of you: "Why does the great Samana not come?" and your portions of food, both hard and soft, were served up for you.'

Blessed One: 'It is time, great Samana, the meal is ready. Why did you not come yesterday, great Samana? We have thought of you: "Why does the great Samana not come?" and your portions of food, both hard and soft, were served up for you.' 3. (Buddha replied): 'Did you not think, Kassapa: "Presently my great sacrifice (&c., as above down to:). Well, the great Samana shall not appear here tomorrow?" 4. 'Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and I went to Uttara Kuru; having begged alms there, I took the food to the Anotatta lake; there I took my meal and rested during the heat of the day at the same place.' Then the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since he is able to understand by the power of his mind the thoughts of other people. He is not, however, holy like fie.' And the Blessed One ate (&c., as in chap. 16, 2). End of the fifth Wonder. 20. 1. At that time the Blessed One had rags taken from a dust heap (of which he was going to make himiself a dress). Now the Blessed One thought: 'Where shall I wash these rags?' Then Sakka the king of the devas, understanding in his mind the thought which had arisen in the mind of the Blessed One, dug a tank with his own hand, p. 126 and said to the Blessed One: 'Lord, might the Blessed One wash the rags here.'

and said to the Blessed One: 'Lord, might the Blessed One wash the rags here.' And the Blessed One thought: 'What shall I rub the rags upon?' Then Sakka the king of the devas, understanding, &c., put there a great stone and said: 'Lord, might the Blessed One rob the rags upon this stone.' 2. And the Blessed One thought: 'What shall I take hold of when going up (from the tank)?' Then a deity that resided in a Kakudha tree, understanding, &c., bent down a branch and said: 'Lord, might the Blessed One take hold of this branch when going up (from the tank).' And the Blessed One thought: 'What shall I lay the rags upon (in order to dry them)?' Then Sakka the king of the devas, understanding, &c., put there a great stone and sald: 'Lord, might the Blessed One lay the rags upon this stone.' 3. And when that night had elapsed, the Gatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samana, the meal is ready. What is this, great Samana? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here; by whom has this stone been put here? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down.' 4. 'I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: "Where shall I wash these rags?" Then, Kassapa, Sakka the king of the devas, understanciing in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me: "Lord, might the Blessed One wash the

4. 'I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: "Where shall I wash these rags?" Then, Kassapa, Sakka the king of the devas, understanciing in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me: "Lord, might the Blessed One wash the p. 127 rags here." Thus this tank has been dug by the hand of a non-human being. 'And I thought, Kassapa: "What shall I rub the rags upon?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being. 5. 'And I thought, Kassapa: "What shall I take hold of when going up (from the tank)?" Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand. 'And I thought, Kassapa: "Where shall I lay the rags upon (in order to dry them)?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.' 6. Then the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since Sakka the king of the devas does service to him. He is not, however, holy like me.' And the Blessed One ate (&c., as in chap. 16. 2 ). 7. And when that night had elapsed, the Gatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he announced to the Blessed One that it was time, by saying, 'It is time, great Samana, the meal is ready.' (Buddha replied): 'Go you, Kassapa; I will follow you.'

(Buddha replied): 'Go you, Kassapa; I will follow you.' Having thus sent away the Gatila Uruvelâ Kassapa, he went to pluck a fruit from the gambu tree after which this continent of Gambudîpa (the Gambu Island, or India) is named1; then arriving before p. 128 Kassapa he sat down in the room where Kassapa's (sacred) fire was kept1. 8. Then the Gatila Uruvelâ Kassapa saw the Blessed One sitting in the fire room; seeing him he said to the Blessed One: 'By what way have you come, great Samana? I have departed before you, and you have arrived before me and are sitting in the fire room.' 9. 'When I had sent you away, Kassapa, I went to pluck a fruit from the garnbu tree after which this continent of Gambudîpa is named; then I arrived before you and sat down in the fire room. Here is the gambu fruit, Kassapa, it is beautiful, fragrant, and full of flavour; you may eat it, if you like.' 'Nay, great Samana, to you alone it is becoming to eat it; eat it yourself.' And the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the gambu tree after which this continent of Gambudîpa is named, and then to arrive before me and to sit down in the fire room. He is not however, holy like me.' And the Blessed One ate (&c., as in chap. 16. 2). 10. And when that night had elapsed (&c., as in § 7, down to:). Having thus sent away the Gatila Uruvelâ Kassapa, he went to pluck a fruit from a mango tree growing near the gambu tree after which this continent of Gambudîpa is named, &c. He

10. And when that night had elapsed (&c., as in § 7, down to:). Having thus sent away the Gatila Uruvelâ Kassapa, he went to pluck a fruit from a mango tree growing near the gambu tree after which this continent of Gambudîpa is named, &c. He p. 129 went to pluck a fruit from an emblic myrobalan tree, &c., from a yellow myrobalan tree growing near the gambu tree, &c. He went to the Tâvatimsa heaven to pluck a pârikkhattaka (or pârigâtaka) flower; then arriving before Kassapa he sat down in the fire room. Then the Gatila Uruvelâ Kassapa saw (&c., as in § 8). 11. 'When I had sent you away, Kassapa, I went to the Tâvatimsa heaven to pluck a pârikkhattaka flower; then I arrived before you and sat down in the fire room. Here is the pârikkhattaka flower, Kassapa; it is beautiful and fragrant; you may take it, if you like.' 'Nay, great Samana, to you alone it is becoming to keep it; keep it yourself.' And the Gatila (&c., as in § 9). 'He is not, however, holy as I am.' 12. At that time one day the Gatilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these Gatilas thought: 'Doubtless this is the magical power and the high faculty of the great Samana that we cannot succeed in splitting fire-wood.' Then the Blessed One said to the Gatila Uruvelâ Kassapa: 'Shall the fire-wood be split, Kassapa?' 'Let it be split, great Samana.' Then in a moment the five hundred pieces of fire-wood1 were split. And the Gatila Uruvelâ

Then in a moment the five hundred pieces of fire-wood1 were split. And the Gatila Uruvelâ p. 130 Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.' 13. At that time the Gatilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story). 14. At that time the Gatilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above). 15. At that time in the cold winter nights, in the time between the ashtakâ festivals1, when snow falls, the Gatilas plunged into the river Nerañgarâ, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire2; at those the Gatilas coming out of the river warmed themselves. And the Gatilas thought: 'Doubtless this is the magical power and the high faculty of the great Samana that these vessels with fire have been caused to appear here.' And the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.' 16. At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One livcd was covered with water. Then

16. At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One livcd was covered with water. Then p. 131 the Blessed One thought: 'What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot.' And the Blessed One caused the water to recede round about, and he walked up and down in the midst of the water on a dust-covered spot. And the Gatila Uruvelâ Kassapa, who was afraid that the water might have carried away the great Samana, went with a boat together with many Gatilas to the place where the Blessed One lived. Then the Gatila Uruvelâ Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing him, he said to the Blessed One: 'Are you there, great Samana?' 'Here I am, Kassapa,' replied the Blessed One, and he rose in the air and stationed himself in the boat. And the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.' 17. Then the Blessed One thought: 'This foolish man will still for a long time think thus: "Truly the great Samana possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this Gatila (in order to show him my superiority).'

17. Then the Blessed One thought: 'This foolish man will still for a long time think thus: "Truly the great Samana possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this Gatila (in order to show him my superiority).' And the Blessed One said to the Gatila Uruvelâ Kassapa: 'You are not holy (arahâ), Kassapa, nor have you entered the path of Arahatship, nor do you walk in such a practice as will lead you to Arahatship. or to entering the path of Arahatship.' p. 132 Then the Gatila Uruvelâ. Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: 'Lord, let me receive the pabbaggâ and upasampadâ ordinations from the Blessed One.' 18. (Buddha replied): 'You, Kassapa, are chief, leader, foremost, first, and highest of five hundred Gatilas; go first and inform them of your intention, and let them do what they think fit.' Then the Gatila Uruvelâ Kassapa went to those Gatilas; having gone to them, he said to those Gatilas: 'I wish, Sirs, to lead a religious life under the direction of the great Samana; you may do, Sirs, what you think fit.' (The Gatilas replied): 'We have conceived, Sir, an affection for the great Samana long since; if you will lead. Sir, a religious life under the great Samana' s direction; we will all lead a religious life under the great Samana's direction.'

(The Gatilas replied): 'We have conceived, Sir, an affection for the great Samana long since; if you will lead. Sir, a religious life under the great Samana' s direction; we will all lead a religious life under the great Samana's direction.' 19. Then the Gatilas flung their hair1, their braids, their provisions2, and the things for the agnihotra sacrifice into the river, and went to the place where the Blessed One was; having approached him and prostrated themselves before him, inclining their heads to the feet of the Blessed One, they said to the Blessed One: 'Lord, let us receive the pabbaggâ and upasampadâ ordinations from the Blessed One.' p. 133 'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these venerable persons received the upasampadâ ordination. 20. And the Gatila Nadî Kassapa saw the hair, the braids, the provisions, the things for the agnihotra sacrifice, which were carried down by the river; when he saw that, he became afraid that some misfortune might have befallen his brother. He sent some Gatilas, saying, 'Go and look after my brother,' and went himself with his three hundred Gatilas to the venerable Uruvelâ Kassapa; having approached him, he said to the venerable Uruvelâ Kassapa: 'Now, Kassapa, is this bliss?' (Uruvelâ Kassapa replied): 'Yes, friend, this is bliss.'

(Uruvelâ Kassapa replied): 'Yes, friend, this is bliss.' 21. And the Gatilas (who had come with Nadî Kassapa) (&c., as in § 19). 22. And the Gatila Gayâ Kassapa saw (&c., as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Gatilas, saying, 'Go and look after my brothers,' and went himself with his two hundred Gatilas to the venerable Uruvelâ Kassapa (&c., as above). 23. And the Gatilas (who had come with Gayâ Kassapa) (&c., as in § 19). 24. 1At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and p. 134 were lit up, could not be extinguished and were extinguished; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred. 21. 1. And the Blessed One, after having dwelt at Uruvelâ as long as he thought fit, went forth to Gayâsîsa1, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. There near Gayâ, at Gayâsîsa, the Blessed One dwelt together with those thousand Bhikkhus. 2. There the Blessed One thus addressed the Bhikkhus: 'Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning? 'The eye, O Bhikkhus, is burning; visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair.

3. 'The ear is burning, sounds are burning, &c. . . . . The nose is burning, odours are burning, &c. p. 135 . . . . The tongue is burning, tastes are burning, &c. . . . . The body is burning, objects of contact are burning, &c. . . . . The mind is burning, thoughts are burning, &c. . . . .1 4. 'Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He becomes weary of the ear (&c. . . . . , down to . . . . thoughts1). Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.' When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Âsavas. Here ends the sermon on 'The Burning.' End of the third Bhânavâra concerning the Wonders done at Uruvelâ. p. 136 22. 1. And the Blessed One, after having dwelt at Gayâsisa as long as he thought fit, went forth to Râgaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. And the Blessed One, wandering from place to place, came to Râgagaha. There the Blessed One dwelt near Râgagaha, in the Latthivana pleasure garden, near the sacred shrine of Supatittha1.

1. And the Blessed One, after having dwelt at Gayâsisa as long as he thought fit, went forth to Râgaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. And the Blessed One, wandering from place to place, came to Râgagaha. There the Blessed One dwelt near Râgagaha, in the Latthivana pleasure garden, near the sacred shrine of Supatittha1. 2. Then the Magadha king Seniya Bimbisâra heard: 'The Samana Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Râgagaha and is staying near Râgagaha, in the Latthivana pleasure garden, near the sacred shrine of Supatittha. Of Him the blessed Gotama such a glorious fame is spread abroad: "Truly he is the blessed, holy, absolute Sambuddha, endowed with knowledge and conduct, the most happy One, who understands all worlds, the highest One, who guides men as a driver curbs a bullock, the teacher of gods and men, the blessed Buddha. He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Mâras, and its Brahmâs; to all beings, Samanas and Brâhmanas, p. 137 gods and men; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; he proclaims a consummate, perfect, and pure life." It is good to obtain the sight of holy men (Arahats) like that.'

gods and men; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; he proclaims a consummate, perfect, and pure life." It is good to obtain the sight of holy men (Arahats) like that.' 3. And the Magadha king Seniya Bimbisâra, surrounded by twelve myriads of Magadha Brâhmanas and householders1, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve myriads of Magadha Brâhmanas and householders some also respectfully saluted the Blessed One and sat down near him; some exchanged greeting with the Blessed One, having exchanged with him greeting and complaisant words, they sat down near him; some bent their clasped hands towards the Blessed One and sat down near him; some shouted out their name and their family name before the Blessed One and sat down near him; some silently sat down near him. 4. Now those twelve myriads of Magadha Brâhmanas and householders thought: 'How now is this? has the great Samana placed himself under the spiritual direction of Uruvelâ Kassapa, or has Uruvelâ Kassapa placed himself under the spiritual direction of the great Samana?' And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brâhmanas and householders, addressed the venerable Uruvelâ Kassapa

And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brâhmanas and householders, addressed the venerable Uruvelâ Kassapa p. 138 in this stanza: 'What knowledge have you gained, O inhabitant of Uruvelâ, that has induced you, who were renowned for your penances1, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted?' (Kassapa replied): 'It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of2; because I understood that whatever belongs to existence3 is filth, therefore I took no more delight in sacrifices and offerings4.' 5. 'But if your mind, Kassapa (said the Blessed One5), found there no more delight,--either in visible things, or sounds, or tastes,--what is it in the world of men or gods in which6 your mind, Kassapa, now finds delight? Tell me that.' (Kassapa replied): 'I have seen the state of peace (i.e. Nirvâna) in which the basis of existence (upadhi3) and the obstacles to perfection p. 139 (kiñkana1) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state; therefore I took no more delight in sacrifices and offerings.' 6. Then the venerable Uruvelâ Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: 'My teacher, Lord, is the Blessed One, I am his pupil; my teacher, Lord, is the Blessed One, I am his pupil.' Then those twelve myriads of Magadha Brâhmanas and householders understood: 'Uruvelâ Kassapa has placed himself under the spiritual direction of the great Samana.'

7, 8. And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brâhmanas and householders, preached to them in due course (&c., as in chap. 7, §§ 5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brâhmanas and householders with Bimbisâra at their head, while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject p. 140 also to the condition of cessation.' One myriad announced their having become lay-pupils. 9. Then the Magadha king Seniya Bimbisâra, having seen the Truth (&c. . . . . down to) dependent on nobody else for the knowledge of the Teacher's doctrine, said to the Blessed One: 'In former days, Lord, when I was a prince, I entertained five wishes; these are fulfilled now. In former days, Lord, when I was a prince, I wished: "O that I might be inaugurated as king." This was my first wish, Lord; this is fulfilled now. "And might then the holy, absolute Sambuddha come into my kingdom." This was my second wish, Lord; this is fulfilled now. 10. '"And might I pay my respects to Him, the Blessed One." This was my third wish, Lord; this is fulfilled now. "And might He the Blessed One preach his doctrine (Dhamma) to me." This was my fourth wish, Lord; this is fulfilled now. "And might I understand His, the Blessed One's doctrine." This was my fifth wish, Lord; this is fulfilled now. These were the five wishes, Lord, which I entertalned in former days when I was a prince; these are fulfilled now.

11. 'Glorious, Lord! (&c., as in chap. 7. 10, down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.' The Blessed One expressed his consent by remaining silent. 12. Then the Magadha king Seniya Bimbisâra, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. p. 141 And when the night had elapsed, the Magadha king Seniya Bimbisâra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words: 'It is time, Lord, the meal is ready.' And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his kîvara on entered the city of Râgagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. 13. At that time Sakka the king of the devas, assuming the appearance of a young Brâhman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas: 'The self-controlled One with the self-controlled, with the former Gatilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singî gold1, has entered Râgagaha. 'The emancipated One with the emancipated, with the former Gatilas, &c.

'The emancipated One with the emancipated, with the former Gatilas, &c. 'He who has crossed (the ocean of passion) with them who have crossed (it), with the former Gatilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singi go1d, has entered Râgagaha. 'He who is possessed of the ten Noble States2 p. 142 and of the ten Powers1, who understands the ten Paths of Kamma2 and possesses the ten (attributes of Arahatship)3, the Blessed One, surrounded by ten hundred of followers, has entered Râgagaha.' 14. The people when they saw Sakka the king of the devas, said: 'This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?' When they talked thus, Sakka the king of the devas addressed those people in this stanza: 'He who is wise, entirely self-controlled, the unrivalled Buddha, tie Arahat, the most happy upon earth: his attendant am I.' 15. And the Blessed One went to the palace of the Magadha king Seniya Bimbisâra. Having gone there, he sat down with the Bhikkhus who followed him, on seats laid out for them. Then the Magadha king Seniya Bimbisâra with his own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at p. 143 its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him.

its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. 16. Sitting near him the Magadha king Seniya Bimbisâra thought: 'Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life?' 17. And the Magadha king Seniya Bimbisâra thought: 'There is the Veluvana1, my pleasure garden, which is not too far from the town and not too near, suitable for going and coming, . . . . (&c., down to a retired life). What if I were to make an offering of the Veluvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?' 18. And the Magadha king Seniya Bimbisâra took a golden vessel (with water in it, to be poured over the Buddha's hand); and dedicated (the garden) to the Blessed One (by saying), 'I give up this Veluvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head.' The Blessed One accepted the ârâma (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha king Seniya p. 144 Bimbisâra by religious discourse, rose from his seat and went away. And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to receive the donation of an ârâma (a park).'

And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to receive the donation of an ârâma (a park).' 23. 1. At that time Sañgaya, a paribbâgaka (wandering ascetic), resided at Râgagaha with a great retinue of paribbâgakas, with two hundred and fifty paribbâgakas. At that time Sâriputta and Moggallâna (two young Brâhmanas) led a religious life as followers of Sañgaya the paribbâgaka; these had given their word to each other: 'He who first attains to the immortal (amata, i.e. Nirvâna) shall tell the other one.' 2. Now one day the venerable Assagi in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his kîvara on, entered the city of Râgagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous; he turned his eyes to the ground, and was dignified in deportment. Now the paribbâgaka Sâriputta saw the venerable Assagi, who went through Râgagaha for alms, whose walking, &c., was docorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought: 'Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahatship. What if I were to approach this Bhikkhu and p. 145 to ask him: "In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?"'

to ask him: "In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?"' 3. Now the paribbâgaka Sâriputta thought: 'This is not the time to ask this Bhikkhu; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, according to the course recognised by those who want something1.' And the venerable Assagi, having finished his alms-pilgrimage through Râgagaha, went back with the food he had received. Then the paribbâgaka Sâriputta went to the place where the venerable Assagi was; having approached him, he exchanged greeting with the venerable Assagi; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbâgaka Sâriputta said to the venerable Assagi: 'Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess2?' 4. (Assagi replied): 'There is, friend, the great Samana Sakyaputta, an ascetic of the Sakya tribe; in His, the Blessed One's, name have I retired from the world; He, the Blessed One, is my teacher; and His, the Blessed One's, doctrine do I profess.' p. 146 'And what is the doctrine, Sir, which your teacher holds, and preaches to you?' 'I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.'

'I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.' Then the paribbâgaka Sâriputta said to the venerable Assagi: 'Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter?' 5. Then the venerable Assagi pronounced to the paribbâgaka Sâriputta the following text of the Dhamma: 'Of all objects which proceed from a cause, the Tathâgata has explained the cause, and He has explained theîr cessation also; this is the doctrine of the 'great Samana1.' And the paribbâgaka 'Sâriputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.' (And he said): 'If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i.e. Nirvâna), (the state) which has remained unseen p. 147 through many myriads of Kappas (world-ages) of the past.' 6. Then the paribbâgaka Sâriputta went to the place where the paribbâgaka Moggallâna was. And the paribbâgaka Moggallâna saw the paribbâgaka Sâriputta coming from afar; seeing him he said to the paribbâgaka Sâriputta: 'Your countenance, friend, is serene; your complexion is pure and bright. Have you then really reached the immortal, friend?'

6. Then the paribbâgaka Sâriputta went to the place where the paribbâgaka Moggallâna was. And the paribbâgaka Moggallâna saw the paribbâgaka Sâriputta coming from afar; seeing him he said to the paribbâgaka Sâriputta: 'Your countenance, friend, is serene; your complexion is pure and bright. Have you then really reached the immortal, friend?' 'Yes, friend, I have attained to the immortal.' 'And how, friend, have you done so?' 7-9. 'I saw, friend, the Bhikkhu Assagi who went through Râgagaha for alms (&c.1, down to:); "But I will tell you in short what it means." '"Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter?" 10. 'Then, friend, the Bhikkhu Assagi pronounced the following Dhamma sentence: "Of all objects which proceed from a cause, the Tathâgata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samana."' And the paribbâgaka Moggallâna, after having heard (&c., as in § 5, down to the end). 24. 1. Then the paribbâgaka Moggallâna said to the paribbâgaka Sâriputta: 'Let us go, friend, and join p. 148 the Blessed One; that He, the Blessed One, may be our teacher.' (Sâriputta replied): 'It is on our account, friend; that these two hundred and fifty paribbâgakas live here (as followers of Sañgaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.'

(Sâriputta replied): 'It is on our account, friend; that these two hundred and fifty paribbâgakas live here (as followers of Sañgaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.' Then Sâriputta and Moggallâna went to the place where those paribbâgakas were; having approached them, they said to the paribbâgakas: 'Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.' (The paribbâgakas replied): 'It is on your account, Sirs, that we live here, and it is you whom we regard; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samana, we all will place ourselves also under the spiritual direction of the great Samana.' 2. Then Sâriputta and Moggallâna went to the place where the paribbâgaka Sañgaya was; having approached him, they said to the paribbâgaka Sañgaya: 'Friend, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.' (Sañgaya replied): 'Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).' And a second time Sâriputta and Moggallâna said, &c. And a third time Sâriputta and Moggallâna said, &c. (And a third time he replied): 'Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).' 3. But Sâriputta and Moggallâna took with them those two hundred and fifty paribbâgakas and went to the Veluvana. But the paribbâgaka Sañgaya

3. But Sâriputta and Moggallâna took with them those two hundred and fifty paribbâgakas and went to the Veluvana. But the paribbâgaka Sañgaya p. 149 began, on the spot, to vomit hot blood from his mouth1. And the Blessed One saw them, Sâriputta and Moggallâna, coming from afar; on seeing them he thus addressed the Bhikkhus: 'There, O Bhikkhus, two companions arrive, Kolita and U patissa2; these will be a pair of (true) pupils, a most distinguished, auspicious pair. When3 (Sâriputta and Moggallâna), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veluvana, the Teacher, who saw them, foretold about p. 150 them: 'These two companions who are now coming--Kolita and Upatissa--these will be a pair of (true) pupils, a most distinguished, auspicious pair.' 4. Then Sâriputta and Moggallâna went to the place where the Blessed One was; having approached him, they prostrated thernselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: 'Lord, let us receive the pabbaggâ and upasampadâ ordinations from the Blessed One.' 'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these venerable persons received the upasampadâ ordination. 5. At that time many distinguished young Magadha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), 'The Samana Gotama causes fathers to beget no sons; the Samana Gotama causes wives to become widows; the Samana Gotama causes families to become extinct. Now he has ordained one thousand Gatilas, and he has ordained these two hundred and fifty paribbâgakas who were followers of Sañgaya; and these many distingtiished young Magadha noblemen are now leading a religious life under the direction of the Samana Gotama.' And moreover, when they saw the Bhikkhus, they reviled them in the following stanza: 'The great Samana has come to Giribbaga (i.e. Râgagaha) of the Magadha people, leading with hi in all the follawers of Sañgaya; who will be the next to be led by him?'

6. Some Bhikkhus heard those people that were p. 151 annoyed, murmured, and had hecome angry; these Bhikkhus told this thing to the Blessed One. (He replied): 'This noise, O Bhikkhus, will not last long; it will last only seven days; after seven days it will he over. And if they revile you, O Bhikkhus, in this stanza: "The great Samana has come, &c.," you should reply to the revilers in the following stanza: "It is by means of the true doctrine that the great heroes, the Tathâgatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth?"' 7. At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: 'The great Samana has come, &c.' Then the Bhikkhus replied to the revilers in the following stanza: 'It is by means of the true doctrine, &c.' Then the people understood: 'It is by truth, and not by wrong, that the Sakyaputtiya Samanas lead men;' and thus that noise lasted only seven days, and after seven days it was over. Here ends the narration of the ordination of Sâriputta and Moggallâna. End of the fourth Bhânavâra. 251. 1. At that time some Bhikkhus, as they had no upagghâyas (preceptors) and received no exhortation p. 152 and instruction, went on their rounds for alms wearing improper under and upper garments (or, wearing their under and upper garments improperly), and in an improper attire. While people were eating, they held out their alms-bowls in which were leavings of food1, over the hard food (which the people were eating), and held them out over soft food, and held them out over savoury food, and held them out over drinks. They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise.

2. The people were annoyed, murmured, and became angry (saying), 'How can the Sakyaputtiya Samanas go on their rounds for alms wearing improper under and upper garments, . . . . (&c., as in § 1, down to drinks)? How can they make so great and loud a noise in the dining halls? They behave like Brâhmanas at the dinners given to them.' 3. Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. Those Bhikkhus who were moderate, frugal, modest, conscientious, p. 153 anxious for training, were annoyed, murmured, and became angry: 'How can the Bhikkhus go on their rounds for alms wearing improper under and upper garments, &c.? How can they make so great and loud a noise in the dining halls?' 4. These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: 'Is it true, O Bhikkhus, that some Bhikkhus go on their rounds, . . . . (&c., down to), that they make a great and loud noise in the dining halls?' 'It is true, Lord.' 5. Then the Blessed Buddha rebuked those Bhikkhus: 'It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, un worthy of Samanas, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, &c.? How can they make so great and loud a noise in the dining halls? This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted being estranged.'

6. And the Blessed One rebuked those Bhikkhus in many ways, spoke against unfrugality, ill-nature, immoderation, insatiableness, delighting in society, and indolence; spoke in many ways in praise of frugality, good-nature, of the moderate, contented, who have eradicated (sin), who have shaken off (sin), of the gracious, of the reverent, and of the energetic. And having delivered beforethe Bhikkhus a religious p. 154 discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, (that young Bhikkhus choose) an upagghâya (or preceptor). 'The upagghâya, O Bhikkhus, ought to consider the saddhivihârika (i.e. pupil) as a son; the saddhivihârika ought to consider the upagghâya as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline. 7. 'And let them choose, O Bhikkhus, an upagghâya in this way: Let him (who is going to choose an upagghâya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upagghâya), sit down squatting, raise his joined hands, and say: "Venerable Sir, be my upagghâya; venerable Sir, be my upagghâya; venerable Sir, be my upagghâya." (If the other answer): "Well," or, "Certainly," or, "Good," or, "All right," or, "Carry on (your work) with friendliness (towards me)," or should he express this by gesture (lit. by his body). or by word, or by gesture and word, then the upagghâya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upagghâya has not been chosen.

8. 'The saddhivihârika, O Bhikkhus, ought to observe a strict conduct towards his upagghâya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes1 and adjusted his upper robe so as to cover one shoulder, p. 155 let him give (to the upagghâya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upagghâya). If there is rice-milk, let him rinse the jug and offer the rice-milk (to the upagghâya). When he has drunk it, let him give water (to the upagghâya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghâya has risen, let him take away the seat. If the place is dirty, let him sweep the place. 9. 'If the upagghâya wishes to go into the village, let (the saddhivihârika) give (to the upagghâya) his under garment, take (from him) his second under garment (i.e. his house-dress ?), give him his girdle, lay the two upper garments upon each other1 and give them (to the upagghâya), rinse the alms-bowl, and give it him with some water in it. If the upagghâya wishes (to go with) an attendant Bhikkhu, let him put on his under garment so as to conceal the three circles (viz. the navel and the two knees) and as to cover the body all around; then let him put on his girdle, lay the two upper garments upon each other and put them on, tie the knots, take his alms-bowl, after having it rinsed, and follow the upagghâya as his attendant. Let him not go too far (from the upagghâya) nor too near. Let him take (from the upagghâya) what has been put into his alms-bowl2.

10. 'When the upagghâya speaks, let (the saddhivihârika) p. 156 not interrupt him. If the upagghâya is in danger of committing an offence by the words he says, let (the saddhivihârika) keep him back. When (the upagghâya) turns back (from his alms-pilgrimage), let the saddhivihârika go back (to the Vihâra) before (the upagghâya), prepares seat, get water for the washing of his feet, a foot-stool, and a towel1; then let him go to meet the upagghâya, take his bowl and his robe, give him his second under garment (his house-dress ?), and take his under garment. If the robe (of the upagghâya) is wet with perspiration, let him dry it a while in a hot place, but let him not leave the robe in a hot place. Let him fold up the robe. When folding up the robe, let him fold it up so as to leave (every day) four inches (more than the day before) hanging over at the corners, in order that no fold may arise in the middle of it2. Let him the girdle3. If there is any food received in the alms-bowl, and the upagghâya desires to eat it, let him give water (to the upagghâya) and then offer him the food. 11. 'Let him offer to the upagghâya (water) to drink. When the upagghâya has finished his meal, let (the saddhivihârika) give him water, take his alms-bowl, hold it down, rinse it properly without (damaging it by) rubbing, pour the water out, and dry (the bowl) a while in some hot place, but let p. 157

p. 157 him not leave the bowl in the hot place. Let him put away the alms-bowl and the robe. When he puts away the alms-bowl, let him do so holding the alms-bowl with one hand, and first feeling with the other hand under the bed or under the chair (where he is going to put the bowl), and let him not put the bowl on the bare ground. When he hangs up the robe, let him take the robe with one hand and stroke with the other hand along the bambu peg or rope on which the robe is to be hung up, and hang up the robe so that the border is turned away from him (and turned to the wall), and the fold is turned towards him. When the upagghâya has risen, let him take away the seat and put away the water for the washing of the feet, the foot-stool, and the towel1. If the place is dirty, let him sweep the place. 12. 'If the upagghâya wishes to bathe, let him prepare a bath. If he wants cold water, let him get cold water; if he wants hot water, let him get hot water. If the upagghâya wishes to go to the gantâghara2, let (the saddhivihârika) knead the powder3, moisten the clay4, take up the chair belonging to the gantâghara, follow the upagghâya from behind, give him the chair, take his p. 158 robe and put it aside, give him the powder and the clay. If he is able1, let him also enter the gantâghara. When he is going to enter the gantâghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the gantâghara.

robe and put it aside, give him the powder and the clay. If he is able1, let him also enter the gantâghara. When he is going to enter the gantâghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the gantâghara. 13. 'Let him not sit down so as to encroach on senior Bhikkhus, nor let him dislodge junior Bhikkhus from their seats. Let him wait upon the upagghâya in thegantâghara. When he is going to leave thegantâghara, let him take up the chair belonging to the gantâghara, cover himself from before and behind, and thus leave the gantâghara. Let him wait upon the upagghâya also in the water. When he has bathed, let (the saddhivihârika) go out of the water first, let him dry his own body, put on his dress, then wipe off the water from his upagghâya's body, give him his under garment and his upper garment, take the chair belonging to the gantâghara, go before the upagghâya, prepare a seat for him, and get water for the washing of his feet, a foot-stool, and a towel2. Let him offer to the upagghâya (water) to drink. 14. 'If (the upagghâya) likes being called upon to deliver a discourse, let him call upon (the upagghâya to do so). If (the upagghâya) likes questions being put to him, let him put questions (to the upagghâya). 'If the Vihâra, in which the upagghâya dwells, is dirty, let him clean that Vihâra, if he is able to do so. When cleaning the Vihâra, let him first take away the alms-bowl and the robe (of the upagghâya)

'If the Vihâra, in which the upagghâya dwells, is dirty, let him clean that Vihâra, if he is able to do so. When cleaning the Vihâra, let him first take away the alms-bowl and the robe (of the upagghâya) p. 159 and lay them aside. Let him take away the mat and the sheet1 and lay them aside. Let him take away the mattress and the pillow and lay them aside. 15. 'Let him turn down the bed, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him turn down the chair, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him take away the supporters of the bed2 and put them aside. Let him take away the spitting-box and put it aside. Let him take away the board to recline on3 and put it aside. Let him take away the carpet, after having noticed how it was spread out, and put it aside. If there are cobwebs in the Vihâra, let him remove them as soon as he sees them. Let him wipe off the casements4 and the corners of the room. If a wall which is coated with red chalk, is dirty, let him moisten the mop, wring it out, and scour the wall. If the floor is coated black and is dirty, let him moisten the mop, wring it out, and scour the floor. If the floor is not blacked, let him sprinkle it with water and scrub it in order that the Vihâra may not become dusty. Let him heap up the sweepings and cast them aside.

16. 'Let him bask the carpet in the sunshine, clean it, dust it by beating, take it back, and spread it out as it was spread before. Let him put the supporters of the bed in the sunshine, wipe them p. 160 take them back, and put them in their place. Let him put the bed in the sunshine, dean it, dust it by beating, turn it down, take it back properly without rubbing it (against the floor) and without knocking it against door and doorpost, and put it in its place. Let him put the chair in the sunshine, &c.1 Let him put mattress and pillow in the sunshine, clean them, dust them by beating, take them back, and lay them out as they were laid out before. Let him put the mat and sheet in the sunshine, &c.1 Let him put the spittoon in the sunshine, wipe it, take it back, and put it in its place. Let him put in the sunshine the board to recline on, &c.1 17. 'Let him put away the alms-bowl and the robe. When he puts them away (&c., as in § 11, down to:), and hang up the robe so that the border is turned away from him and the fold is turned towards him. 18. 'If dusty winds blow from the East, let him shut the windows on the East. If dusty winds blow from the West, let him shut the windows on the West, &c.2 If it is cold weather, let him open the windows by day and shut them at night. If it is hot weather, let him shut the windows by day and open them at night. 19. 'If the cell is dirty, let him sweep the cell. If the store-room is dirty, let him sweep the store-room. If the refectory, &c. If the fire room, &c. If the privy is dirty, let him sweep the privy. If there is no drinkable water, let him provide drinkable water. If there is no food, let him provide food. If there is no water in the waterpot for rinsing the mouth with, let him pour water into the pot.

p. 161 20. 'If discontent has arisen within the upagghâya's heart, let the saddhivihârika appease him1, or cause him to be appeased (by another), by compose him by religious conversation. If indecision has arisen in the upagghâya's mind, let the saddhivihârika dispel it, or cause it to be dispelled, or compose him by religious conversation. If the upagghâya takes to a false doctrine, let the saddhivihârika discuss it, or cause another to discuss it, or compose (the upagghâya) by religious conversation. 21. 'If the upagghâya is guilty of a grave offence, and ought to be sentenced to parivâsa discipline2, let the saddhivihârika take care that the Samgha sentence the upagghâya to parivâsa discipline. If the upagghâya ought to be sentenced to recommence his penal discipline, let the saddhivihârika take care that the Samgha may order the upagghâya to recommence his penal discipline. If the mânatta discipline ought to be imposed on the upagghâya, let the saddhivihârika take care that the Samgha impose the mânatta discipline on the upagghâya. If the upagghâya is to be rehabilitated (when his penal discipline has been duly undergone), let the saddhivihârika take care that the Samgha rehabilitate the upagghâya. p. 162 22. 'If the Samgha wishes to proceed against the upagghâya by the tagganiyakamma1, or the nissaya, or the pabbâganiyakamma, or the patisâraniyakamma, or the ukkhepaniyakamma, let the saddhivihârika do what he can in order that the Samgha may not proceed against the upagghâya or may mitigate the proceeding. Or if thc Samgha has instituted a proceeding against him, the tagganiyakamma, &c., or the ukkhepaniyakamma, let the saddhivihârika do what he can in order that the upagghâya may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Samgha may revoke its sentence.

23. 'If the robe of the upagghâya must be washed, let the saddhivihârika wash it or take care that the upagghâya's robe is washed. If a robe must be made for the upagghâya, let the saddhivihârika make it or take care that the upagghâya's robe is made. If dye must be boiled for the upagghâya, &c. If the robe of the upagghâya must be dyed, &c. When he dyes the robe, let him dye it properly and turn it whenever required, and let him not go away before the dye has ceased to drop. 24. 'Let him not give his alms-bowl to any one without the permission of his upagghâya. Let him not accept an alms-bowl from any one else without the permission of his upagghâya. Let him not give his robe to any one else, &c. Let him not accept a robe from any one else; let him not give articles p. 163 (required for a Bhikkhu) to any one else; let him not receive (such) articles from anyone else; let him not shave the hair of any one else; let him not have his hair shaven by any one else; let him not wait upon any one else; let him not have done service by any one else; let him not execute commissions for any one else; let him not have commissions executed by anyone else; let him not go with anyone else as his attendant; let him not take any one else with him as his attendant; let him not carry any one's food received by him in alms (to the Vihâra); let him not have the food received by himself in alms carried by any one (to the Vihâra) without the permission of his upagghâya. Let him not enter the village, or go to a cemetery, or go abroad on journeys without the permission of his upagghâya. If his upagghâya is sick, let him nurse him as long as his life lasts, and wait until he has recovered.'

End of the duties towards an upagghâya. 26. 1. 'The upagghâya, O Bhikkhus, ought to observe a strict conduct towards his saddhivihârika. And these are the rules for his conduct: Let the upagghâya, O Bhikkhus, afford (spiritual) help and furtherance to the saddhivihârika by teaching by putting questions to him, by exhortation, by instruction. If the upagghâya has an alms-bowl and the saddhivihârika has not, let the upagghâya give the alms-bowl to the saddhivihârika or take care p. 164 that the saddhivihârika gets an alms-bowl. If the upagghâya has a robe and the saddhivihârika has not, let the upagghâya give the robe, &c. If the upagghâya has the articles (required for a Bhikkhu) and the saddhivihârika has not, &c. 2-6. 'If the saddhivihârika is sick, let (the upagghâya) arise betimes and give him the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the saddhivihârika). If there is rice-milk (&c., as in chap. 25. 8, 9, down to:), and give it him with some water in it. When he expects: "Now he must be about to return," let him prepare a seat, get water for the washing of his feet (&c., as in chap. 25. 10-131, down to:). Let him offer to the saddhivihârika water to drink. 7-10. 'If the Vihâra in which the saddhivihârika dwells, is dirty . . . . (&c., as in chap. 25. 14-22). 11. 'If the robe of the saddhivihârika must be washed, let the upagghâya tell the saddhivihârika: "Thus must you wash your robe," or let him take care that the saddhivihârika's robe is washed. If a robe must be made for the saddhivihârika, let the upagghâya tell the saddhivihârika: "Thus must you make the robe," or let him take care that the saddhivihârika's robe is made. If dye must be boiled for the saddhivihârika, &c. If the robe of the saddhivihârika must be dyed, let the upagghâya tell, &c. When he dyes the robe, let him dye it properly, and turn it whenever required, and let him not go away before the dye has ceased to drop. If the saddhivihârika

p. 165 is sick, let him nurse him as long as his life lasts and wait until he has recovered.' End of the duties towards a saddhivihârika. 27. 1. At that time the saddhivihârikas did not observe a proper conduct towards their upagghâyas. The moderate Bhikkhus1 were annoyed, murmured, and became angry, saying, 'How can the saddhivihârikas not observe a proper conduct towards their upagghâyas?' These Bhikkhus told this thing to the Blessed One. (Then Buddha questioned the Bhikkhus): 'Is it true, O Bhikkhus, that the saddhivihârikas do not observe a proper conduct towards their upagghâyas?' (They replied): 'It is true, Lord.' Then the blessed Buddha rebuked those Bhikkhus: 'How can the saddhivihârikas, O Bhikkhus, not observe a proper conduct towards their upagghâyas?' Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus2: 'Let a saddhivihârika, O Bhikkhus, not forbear to observe a proper conduct towards p. 166 his upagghâya. He who does not observe it, is guilty of a dukkata1 offence.' 2. Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One. 'I ordain, O Bhikkhus, to turn away (a saddhivihârika) who does not observe a proper conduct. And he ought, O Bhikkhus, to be turned away in this way: (The upagghâya is to say): "I turn you away," or, " Do not come back hither," or, "Take away your alms-bowl and robe," or, "I am not to be attended by you any more." Whether he express this by gesture, or by word, or by gesture and word, the saddhivihârika has then been turned away. If he does not express this by gesture, nor by word, nor by gesture and word, the saddhivihârika has not been turned away.'