Mahâvagga: First Khandaka

p. 212 O Bhikkhus, these ten precepts for the novices, and the exercise of the novices in these (ten precepts).' 57. 1. At that time novices did not show reverence and confidence towards the Bhikkhus, and did not live in harmony with them. The Bhikkhus were annoyed, murmured, and became angry: 'How can the novices not show reverence and confidence towards the Bhikkhus, and not live in harmony with them?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you inflict punishment upon a novice in five cases: When he is intent on the Bhikkhus' receiving no alms; when he is intent on the Bhikkhus' meeting with misfortune; when he is intent on the Bhikkhus' finding no residence; when he abuses and reviles the Bhikkhus; when he causes divisions between Bhikkhus and Bhikkhus. I prescribe, O Bhikkhus, that in these five cases you inflict punishment upon a novice.' 2. Now the Bhikkhus thought: 'What punishment are we to inflict?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you forbid them (certain places, for instance, their own residences).' At that time Bhikkhus forbad novices the whole Samghârâma. The novices, who were not admitted to the Samghârâma, went away, or retumed to the world, or went over to Titthiya schools. They told this thing to the Blessed One. p. 213 'Let them not, O Bhikkhus, forbid (novices) the whole Samghârâma. He who does so, commits a dukkata offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent.'

'Let them not, O Bhikkhus, forbid (novices) the whole Samghârâma. He who does so, commits a dukkata offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent.' 3. At that time Bhikkhus forbad the novices the use of (certain kinds of) food that is taken with the mouth. People, when they prepared rice-milk to drink or meals for the Samgha, said to the novices: 'Come, reverend Sirs, drink rice-milk; come, reverend Sirs, take food.' The novices replied: 'It is impossible, friends; the Bhikkhus have issued a forewarning (against us).' The people were annoyed, murmured, and became angry, thinking: 'How can their reverences forbid novices the use of all food that is taken with the mouth?' They told this thing to the Blessed One. 'Let them not, O Bhikkhus, forbid (novices) food that is taken with the mouth. He who does so, commits a dukkata offence.' End of the section about punishment (of novices). 58. At that time the Khabbaggiya1 Bhikkhus laid a ban upon novices without the consent of the upagghâyas (of those novices). The upagghâyas p. 214 searched after them, thinking: 'How is it that our novices have disappeared?' The Bhikkhus said: 'TheKhabbaggiya Bhikkhus, friends, have laid a ban upon them.' The upagghâyas were annoyed, &c.: 'How can the Khabbaggiya Bhikkhus lay a ban upon our novices without having obtained our consent?'

searched after them, thinking: 'How is it that our novices have disappeared?' The Bhikkhus said: 'TheKhabbaggiya Bhikkhus, friends, have laid a ban upon them.' The upagghâyas were annoyed, &c.: 'How can the Khabbaggiya Bhikkhus lay a ban upon our novices without having obtained our consent?' They told this thing to the Blessed One. 'Let no one, O Bhikkh us, lay a ban (upon novices) without consent of the upagghâyas. He who does, commits a dukkata offence.' 59. At that time the Khabbaggiya Bhikkhus drew the novices of senior Bhikkhus over (to themselves). The Theras, who were obliged to get themselves teeth-cleansers and water to rinse their mouths with, became tired. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, draw the followers of another Bhikkhu over to himself. He who does, commits a dukkata offence.' 60. At that time a novice, Kandaka by name, who was a follower of the venerable Upananda Sakyaputto, had sexual intercourse with a Bhikkhunî, Kandakâ by name. The Bhikkhus were annoyed, &c.: 'How can a novice abandon himself to such conduct?' p. 215 They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you expel a novice (from the fraternity) in the following ten cases: When he destroys life; when he commits theft; when he commits impurity; when he is a liar; when he drinks strong drinks; when he speaks against the Buddha; when he speaks against the Dhamma; when he speaks against the Samgha; when he holds false doctrines; when he has sexual intercourse with Bhikkhunîs1. In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).'

61. At that time, &c.2 'Let a eunuch, O Bhikkhus, who has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).' p. 216 62. 1. At that time there was a certain person of an old family, whose kinsmen had died away; he was delicately nurtured. Now this person of an old family, whose kinsmen had died away, thought: 'I am delicately nurtured; I am not able to acquire new riches or to augment the riches which I possess. What shall I do in order that I may live a life of ease and without pain?' Then this person of an old family, whose kinsmen had died away, gave himself the following answer: 'There are the Sakyaputtiya Samanas, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from wind. What if I were to procure myself an alms-bowl and robes on my own account, and were to have my hair and beard cut off, to put on yellow robes, to go to the Ârâma, and to live there with the Bhikkhus.' 2. Then that person of an old family, whose kinsmen had died away, procured himself an alms-bowl and robes on his own account, had his hair and beard cut off, put on yellow robes, went to the Ârâma, and respectfully saluted the Bhikkhus. The p. 217 Bhikkhus said to him: 'How many years, friend, have elapsed since your upasampadâ?' 'What does that mean, friends, "years elapsed since the upasampadâ?"'

'What does that mean, friends, "years elapsed since the upasampadâ?"' 'And who is your upagghâya, friend?' 'What does that word upagghâya mean, friends?' The Bhikkhus said to the venerable Upâli: 'Pray, friend Upâli, examine this ascetic.' 3. Then that person of an old family, whose kinsmen had died away, when being examined by the venerable Upâli, told him the whole matter. The venerable Upâli told this thing to the Bhikkhus; the Bhikkhus told this thing to the Blessed One. 'Let a person, O Bhikkhus, who has furtively attached himself to the Samgha, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity). 'Let a person, O Bhikkhus, who has gone over to the Titthiyas' ( &c., as in chap. 61). 63. 1. At that time there was a serpent who was aggrieved at, ashamed of, and conceived aversion for his having been born as a serpent. Now this serpent thought: 'What am I to do in order to become released from being a serpent, and quickly to obtain human nature?' Then this serpent gave himself the following answer: 'These Sakyaputtiya Samanas lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If p. 218 I could obtain pabbaggâ with the Sakyaputtiya Samanas, I should be released from bcing a serpent and quickly obtain human nature,'

I could obtain pabbaggâ with the Sakyaputtiya Samanas, I should be released from bcing a serpent and quickly obtain human nature,' 2. Then that serpent, in the shape of a youth, went to the Bhikkhus, and asked them for the pabbaggâ ordination; the Bhikkhus conferred on him the pabbaggâ and upasampadâ ordinations. At that time that serpent dwelt together with a certain Bhikkhu in the last Vihâra (near the boundary wall of the Getavana). Now that Bhikkhu, having arisen in the night, at dawn, was walking up and down in the open air. When that Bhikkhu had left (the Vihâra), that serpent, who thought himself safe (from discovery), fell asleep (in his natural shape). The whole Vihâra was filled with the snake's body; his windings jutted out of the window. 3. Then that Bhikkhu thought: 'I will go back to the Vihâra,' opened the door, and saw the whole Vihâra filled with the snake's body, the windings jutting out of the window. Seeing that he was terrified and cried out. The Bhikkhus ran up, and said to that Bhikkhu: 'Why did you cry out, friend?' 'This whole Vihâra, friends, is filled with a snake's body; the windings jut out of the window.' Then that serpent awoke from that noise and sat down on his seat. The Bhikkhus said to him: 'Who are you, friend?' 'I am a serpent, reverend Sirs.' 'And why have you done such a thing, friend?' Then that Nâga told the whole matter to the Bhikkhus; the Bhikkhus told it to the Blessed One.

Then that serpent awoke from that noise and sat down on his seat. The Bhikkhus said to him: 'Who are you, friend?' 'I am a serpent, reverend Sirs.' 'And why have you done such a thing, friend?' Then that Nâga told the whole matter to the Bhikkhus; the Bhikkhus told it to the Blessed One. 4. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of p. 219 Bhikkhus to assemble, said to that serpent: 'You serpents are not capable of (spiritual) growth in this doctrine and discipline. However, serpent, go and observe fast on the fourteenth, fifteenth, and eighth day of each half month; thus will you be released from being a serpent and quickly obtain human nature.' Then that serpent, who thought, 'I am not capable of (spiritual) growth in this doctrine and discipline,' became sad and sorrowful, shed tears, made an outcry, and went away. 5. Then the Blessed One said to the Bhikkhus: 'There are two occasions, O Bhikkhus, on which a serpent (who has assumed human shape) manifests his true nature: when he has sexual intercourse with a female of his species, and if he thinks himself safe (from discovery) and falls asleep. These, O Bhikkhus, are the two occasions on which a serpent manifests his true nature. 'Let an animal, O Bhikkhus, that has not received the upasampadâ ordination, not receive it; if it has received it, let it be expelled (from the fraternity).'

'Let an animal, O Bhikkhus, that has not received the upasampadâ ordination, not receive it; if it has received it, let it be expelled (from the fraternity).' 64. 1. At that time a certain young man deprived his mother of life. He was grieved, ashamed, and loathed this sinful deed. Now this young man thought: 'What am I to do to get rid of my sinful deed?' Then this young man gave himself this answer: 'These Sakyaputtiya Samanas lead indeed a virtuous, tranquil, holy life, &c. If I could obtain p. 220 pabbaggâ with the Sakyaputtiya Samanas, I might get rid of my sinful deed.' 2. Then that young man went to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus said to the venerable Upâli: 'Formerly , friend Upâli, a serpent in the shape of a youth received the pabbaggâ ordination with the Bhikkhus; pray, friend Upâli, examine this young man.' Then that young man, when examined by the venerable Upâli, told him the whole matter. The venerable Upâli told it to the Bhikkhus; the Bhikkhus told it to the Blessed One. 'Let a person, O Bhikkhus, that is guilty of matricide, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).' 65. At that time a certain young man deprived his father of life (&c., as in chap.64). 'Let a person, O Bhikkhus, that is guilty of parricide, &c.' 66. 1. At that time a number of Bhikkhus were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhikkhus, and killed some of them. Then royal soldiers came from Sâvatthi and caught some of the robbers; others of them escaped. Those who had escaped, received pabbaggâ with the Bhikkhus; those who had been caught, were led to death.

1. At that time a number of Bhikkhus were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhikkhus, and killed some of them. Then royal soldiers came from Sâvatthi and caught some of the robbers; others of them escaped. Those who had escaped, received pabbaggâ with the Bhikkhus; those who had been caught, were led to death. p. 221 2. Then those who had been ordained, saw those robbers who were being led to death; seeing them they said: 'It is well that we have escaped; had we been caught, we should also be killed thus.' The Bhikkhus said to them: 'Why, what have you done, friends?' Then those (robbers) who had been ordained, told the whole matter to the Bhikkhus. The Bhikkhus told this thing to the Blessed One. 'Those Bhikkhus, O Bhikkhus, were Arahats. Let a person, O Bhikkhus, that has murdered an Arahat, if this person has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).' 67. At that time a number of Bhikkhunîs were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhikkhunîs, and violated some of them. Then royal soldiers (&c., as in chap. 66). The Bhikkhus told this thing to the Blessed One. 'Let a person, O Bhikkhus, that has violated a Bhikkhunî (or, that has had sexual intercourse with a Bhikkhunî), (&c., as in chap. 66).

'Let a person, O Bhikkhus, that has violated a Bhikkhunî (or, that has had sexual intercourse with a Bhikkhunî), (&c., as in chap. 66). 'Let a person, O Bhikkhus, that has caused a schism among the Samgha, &c. 'Let a person, O Bhikkhus, that has shed (a Buddha's) blood,' &c. p. 222 68. At that time a certain hermaphrodite had received pabbaggâ with the Bhikkhus; so karoti pi kârâpeti pi. They told this thing to the Blessed One. 'Let a hermaphrodite, O Bhikkhus,' &c. 69. 1. At that time the Bhikkhus conferred, the upasampadâ ordination on a person that had no upagghâya. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, who has no upagghâya, receive the upasampadâ ordination. He who confers the upasampadâ ordination (on such a person), commits a dukkata offence.' 2. At that time the Bhikkhus conferred the upasampadâ ordination with the Samgha as upagghâya. They told this thing to the Blessed One. 'Let no one receive the upasampadâ ordination with the Samgha as upagghâya. He who confers the upasampadâ ordination (in such a way), commits a dukkata offence.' 3. At that time the Bhikkhus conferred the upasampadâ ordination with a number of Bhikkhus1 as upagghâya (&c., as before). 4. At that time the Bhikkhus conferred the upasampadâ p. 223 ordination with a eunuch as upagghâya, &c.; with a person that had furtively attached himself (to the Samgha) as upagghâya; with a person that was gone over to the Titthiyas as upagghâya; with an animal as upagghâya; with a person that was guilty of matricide as upagghâya; with a person that was guilty of parricide as upagghâya; with a person that had murdered an Arahat as upagghâya; with a person that had violated a Bhikkhunî as upagghâya; with a person that had caused a schism among the Samgha as upagghâya; with a person that had shed (a Buddha's) blood as upagghâya; with a hermaphrodite as upagghâya.

They told this thing to the Blessed One. 'Let no one,' &c. (as in the first clause). 70. 1. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had no alms-bowl. They received alms with their hands. People were annoyed, murmured, and became angry, saying, 'Like the Titthiyas.' They told this thing to the Blessed One. 'Let no one, O Bhikkhus, receive the upasampadâ ordination without having an alms-bowl. He who confers the upasampadâ ordination (on a person that has not), commits a dukkata offence.' 2. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had no robes. They went out for alms naked. People were annoyed (&c., as in § 1). 3. At that time the Bhikkhus conferred the upasampadâ p. 224 ordination on persons that had neither alms-bowl nor robes. They went out for alms naked and (received alms) with their hands. People were annoyed (&c., as in § 1). 4. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls. After the ordination (the owners) took their alms-bowls back; (the Bhikkhus) received alms with their hands. People were annoyed (&c. . . . . down to): 'Like the Titthiyas.' They told this thing to the Blessed One. 'Let no one, O Bhikkhus, receive the upasampadâ ordination who has borrowed the alms-bowl. He who confers,' &c. (as in the first clause). 5. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed robes. After the ordination (the owners) took their robes back; (the Bhikkhus) went out for alms naked. People were annoyed (&c., as in § 1 to the end).

5. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed robes. After the ordination (the owners) took their robes back; (the Bhikkhus) went out for alms naked. People were annoyed (&c., as in § 1 to the end). 6. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls and robes, &c. Here end the twenty cases in which upasampadâ is forbidden. 71. 1. At that time the Bhikkhus conferred the pabbaggâ ordination on a person whose hands were cut off, on a person whose feet were cut off, whose hands and feet were cut off, whose ears were cut off, whose nose was cut off, whose ears and nose were cut off, whose fingers were cut off, whose p. 225 thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snake's hood1, who was a hump-back, or a dwarf, or a person that had a goitre, that had been branded, that had been scourged, on a proclaimed robber, on a person that had elephantiasis, that was afflicted with bad illness, that gave offence (by any deformity) to those who saw him, on a one-eyed person, on a person with a crooked limb, on a lame person, on a person that was paralysed on one side, on a cripple2, on a person weak from age, on a blind man, on a dumb man, on a deaf man, on a blind and dumb man, on a blind and deaf man, on a deaf and dumb man, on a blind, deaf and dumb man.

They told this thing to the Blessed One. 'Let no person, O Bhikkhus, whose hands are cut off, receive the pabbaggâ ordination. Let no person whose feet are cut off, receive the pabbaggâ ordination, &c. (each of the above cases being here repeated). He who confers the pabbaggâ ordination (on such persons), is guilty of a dukkata offence.' Here end the thirty-two cases in which pabbaggâ. is forbidden. End of the ninth Bhânavâra. p. 226 72. 1. At that time the Khabbaggiya Bhikkhus gave a nissaya to shameless Bhikkhus. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, give a nissaya to shameless Bhikkhus. He who does, is guilty of a dukkata offence.' At that time some Bhikkhus lived in dependence on shameless Bhikkhus (i.e. they received a nissaya from them, they chose them for their upagghâyas or âkariyas); ere long they became also shameless, bad Bhikkhus. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, live in dependence on shameless Bhikkhus. He who does, is guilty of a dukkata offence.' 2. Now the Bhikkhus thought: 'The Blessed One has prescribed that we shall not give a nissaya to shameless Bhikkhus, nor live in dependence on shameless Bhikkhus. Now how are we to discern modest and shameless persons?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you wait first four or five days until you have seen how a Bhikkhu behaves to the other Bhikkhus.'

'I prescribe, O Bhikkhus, that you wait first four or five days until you have seen how a Bhikkhu behaves to the other Bhikkhus.' 73. 1. At that time a certain Bhikkhu was travelling on the road in the Kosala country. Now this Bhikkhu thought: 'The Blessed One has prescribed that we shall not live without a nissaya (of an âkariya and p. 227 an upagghâya); now I want a nissaya, but I am travelling. What am I to do?' They told this thing to the Blessed One. 'I allow, O Bhikkhus, a travelling Bhikkhu who can get no nissaya, to live without a nissaya.' 2. At that time two Bhikkhus were travelling on the road in the Kosala country. They came to a certain residence; there one of the two Bhikkhus was taken ill. Now that sick Bhikkhu thought: 'The Blessed One has prescribed that we shall not live without a nissaya; now I want a nissaya, but I am sick. What am I to do?' They told this thing to the Blessed One. 'I allow, O Bhikkhus, a sick Bhikkhu who can get no nissaya, to live without a nissaya.' 3. Now the other Bhikkhu, who nursed that sick Bhikkhu, thought: 'The Blessed One has prescribed, &c.; now I want a nissaya, but this Bhikkhu is sick. What am I to do?' They told this thing to the Blessed One. 'I allow, O Bhikkhus, a Bhikkhu who is nursing a sick Bhikkhu, if he can get no nissaya and the sick asks him (to remain with him), to live without a nissaya.' 4. At that time a certain Bhikkhu lived in the forest; he had a dwelling-place where he lived pleasantly. Now this Bhikkhu thought: 'The Blessed One has prescribed, &c.; now I want a nissaya, but I live in the forest and have a dwelling-place where I live pleasantly. What am I to do?'

4. At that time a certain Bhikkhu lived in the forest; he had a dwelling-place where he lived pleasantly. Now this Bhikkhu thought: 'The Blessed One has prescribed, &c.; now I want a nissaya, but I live in the forest and have a dwelling-place where I live pleasantly. What am I to do?' They told this thing to the Blessed One. 'I allow, O Bhikkhus, a Bhikkhu living in the forest who finds a place where he may live pleasantly, p. 228 and who can get (there) no nissaya, to live without a nissaya (saying to himself): "If a proper person to give me nissaya comes hither, I will take nissaya of that person." 74. 1. At that time there was a person that desired to receive the upasampadâ ordination from the venerable Mahâkassapa. Then the venerable Mahâkassapa sent a messenger to the venerable Ânanda: 'Come, Ânanda, and recite the upasampadâ proclamation for this person.' The venerable Ânanda said: 'I cannot pronounce the Thera's (i.e. Mahâkassapa's) name; the Thera is too venerable compared with me.' They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to use also the family name (of the upagghâya, instead of his proper name) in the proclamation.' 2. At that time there were two persons that desired to receive the upasampadâ ordination from the venerable Mahâkassapa. They quarrelled with each other. (One said): 'I will receive the upasampadâ ordination first. ' (The other said): 'Nay, I will receive it first.' . They told this thing to the Blessed One.

2. At that time there were two persons that desired to receive the upasampadâ ordination from the venerable Mahâkassapa. They quarrelled with each other. (One said): 'I will receive the upasampadâ ordination first. ' (The other said): 'Nay, I will receive it first.' . They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to ordain two persons by one proclamation.' 3. At that time there were persons who desired to receive the upasampadâ ordination from different Theras. They quarrelled with each other. (One said); , 1 will receive the upasampadâ ordination p. 229 first.' (The other said): 'Nay, I will receive it first.' The Theras said: 'Well, friends, let us ordain them altogether by one proclamation.' They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to ordain two or three persons by one proclamation, provided they have the same upagghâya, but not if they have different upagghâyas.' 75. At that time the venerable Kumârakassapa had received the upasampadâ ordination when he had completed the twentieth year from his conception (but not from his birth). Now the venerable Kumârakassapa thought: 'The Blessed One has forbidden us to confer the upasampadâ ordination on persons under twenty years of age1, and I have completed my twentieth year (only) from my conception. Have I, therefore, received the upasampadâ ordination, or have I not received it?' They told this thing to the Blessed One.

They told this thing to the Blessed One. 'When, O Bhikkhus, in the womb the first thought rises up (in the nascent being), the first consciousness manifests itself, according to this the (true) birth should be reckoned. I allow you, O Bhikkhus, to confer the upasampadâ ordination on persons that have completed the twentieth year from their conception (only).' p. 230 76. 1. At that time ordained Bhikkhus were seen who were afflicted with leprosy, boils, dry leprosy, consumption, and fits. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that he who confers the upasampadâ ordination, ask (the person to be ordained) about the Disqualifications (for receiving the ordination). And let him ask, O Bhikkhus, in this way: 'Are you afflicted with the following diseases, leprosy, boils, dry leprosy, consumption, and fits? 'Are you a man? 'Are you a male? 'Are you a freeman? 'Have you no debts? 'Are you not in the royal service? 'Have your father and mother given their consent? 'Are you full twenty years old? 'Are your alms-bowl and your robes in due state? 'What is your name? 'What is your upagghâya's name?' 2. At that time the Bhikkhus asked the persons who desired to receive the upasampadâ ordination about the Disqualifications, without having them instructed beforehand (how to answer). The persons that desired to be ordained, became disconcerted, perplexed, and could not answer.

2. At that time the Bhikkhus asked the persons who desired to receive the upasampadâ ordination about the Disqualifications, without having them instructed beforehand (how to answer). The persons that desired to be ordained, became disconcerted, perplexed, and could not answer. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you first instruct (the persons desirous of being ordained), and then ask them about the Disqualifications.' p. 231 3. Then they instructed (the candidates) in the midst of the assembly; the persons desirous of being ordained became disconcerted, perplexed, and could not answer nevertheless. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you instruct them aside, and ask them about the Disqualifications before the assembly. And you ought, O Bhikkhus, to instruct them in this way: You ought first to cause them to choose an upagghâya; when they have chosen an upagghâya, their alms-bowl and robes must be shown to them, "This is your alms-bowl, this is your samghâti, this is your upper robe, this is your under garment; come and place yourself here."' 4. Ignorant, unlearned Bhikkhus instructed them; the persons desirous of being ordained, though they had been instructed, became disconcerted, perplexed, and could not answer. They told this thing to the Blessed One. 'Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukkata offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.'

'Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukkata offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.' 5. At. that time persons instructed them who were not appointed thereto. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, instruct them without being appointed thereto. He who so instructs, commits a dukkata offence. I prescribe, O Bhikkhus, that an appointed Bhikkhu is to instruct them. And (this Bhikkhu), O Bhikkhus, is to be appointed in this way: One may either appoint himself, or one may appoint another person. And how is (a Bhikkhu) to p. 232 appoint himself? Let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Samgha is ready, I will instruct N. N." Thus one may appoint himself. 6. 'And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, &c. N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Samgha is ready let N. N. instruct N. N." Thus one may appoint another person. 7. 'Then let that appointed Bhikkhu go to the person who desires to be ordained, and thus address him: "Do you hear, N. N.? This is the time for you to speak the truth, and to say that which is. When I ask you before the assembly about that which is, you ought, if it is so, to answer: 'It is;' if it is not so, you ought to answer: 'It is not.' Be not disconcerted, be not perplexed. I shall ask you thus: 'Are you afflicted with the following diseases, &c?'"'

8. (After the instruction, the instructor and the candidate) appeared together before the assembly. 'Let them not appear together. Let the instructor come first and proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. N. N. desires to receive the upasampadâ ordination from the venerable N. N.; he has been instructed by me. If the Samgha is ready, let N. N. come." Then let him be told: "Come on." Let him be told to adjust his upper robe (&c., see chap. 29. 2 ), to raise his joined hands, and to ask (the Samgha) for the upasampadâ ordination (by saying), p. 233 "I ask the Samgha, reverend Sirs, for the upasampadâ ordination; might the Samgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me. And for the second time, reverend Sirs, I ask, &c. And for the third time, reverend Sirs, I ask, &c." 9. 'Then let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Samgha is ready, let me ask N. N. about the Disqualifications. '"Do you hear, N. N.? This is the time for you (&c., see § 7, down to:) you ought to answer: 'It is not.'" '"Are you afflicted with the following diseases, &c.?" 10. 'Then let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N.; he is free from the Disqualifications; his alms-bowl and robes are in due state. N. N. asks the Samgha for the upasampadâ ordination with N. N. as upagghâya. If the Samgha is ready, &c.1"'

End of the regulations for the upasampadâ ordination2. p. 234 77. 'Then let them measure the shadow, tell (the newly-ordained Bhikkhu) what season and what date it is, tell him what part of the day it is, tell him the whole formula1, and tell him the four Resources: "The religious life has the morsels of food given in alms for its resource (&c., as in chap. 30. 4)."' End of the four Resources. 78. 1. At that time the Bhikkhus, after having conferred the upasampadâ ordination on a certain Bhikkhu, left him alone and went away. Afterwards, as he went alone (to the Ârâma), he met on the way his former wife. She said to him: 'Have you now embraced the religious life?' (He replied): 'Yes, I have embraced the religious life.' 'It is difficult to persons who have embraced religious life, to obtain sexual intercourse; come, let us have intercourse.' He practised intercourse with her, and, in consequence, came late (to the Arâma). The Bhikkhus said: 'How is it, friend, that you are so late?' 2. Then that Bhikkhu told the whole matter to the Bhikkhus. The Bhikkhus told it to the Blessed One. p. 235 'I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions: '"A Bhikkhu who has received the upasampadâ ordination ought to abstain from all sexual intercourse even with an animal. A Bhikkhu who practises sexual intercourse is no Samana and no follower of the Sakyaputta. As a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual intercourse is no Samana and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts.

3. '"A Bhikkhu who has received the upasampadâ ordination, ought to abstain from taking what is not given to him, and from theft, even of a blade of grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a pâda (i.e. a quarter of a kârshâpana), or of the value of a pâda or worth more than a pâda, is no Samana and no follower of the Sakyaputta. As a sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts. 4. '"A Bhikkhu who has received the upasampadâ ordination, ought not intentionally to destroy the life of any being down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Samana and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be reunited, thus a Bhikkhu who intentionally, &c. Abstain from doing so as long as your life lasts. 5. '"A Bhikkhu who has received the upasampadâ ordination, ought not to attribute to p. 236 himself any superhuman condition, and not to say even: 'I find delight in sojourning in an empty place.' A Bhikkhu who with bad intention and out of covetousness attributes to himself a superhuman condition, which he has not, and which he is not possessed of, a state of ghâna (mystic meditation), or one of the vimokkhas1, or one of the samâdhis (states of self-concentration), or one of the samâpattis (the attainment of the four ghânas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Samana and no follower of the Sakyaputta. As a palm tree of which the top sprout has been cut off, cannot grow again, thus a Bhikkhu who with bad intention, &c. Abstain from doing so as long as your life lasts."'

End of the four Interdicts. 79. 1. At that time a certain Bhikkhu against whom expulsion2 had been pronounced for his refusal to see an offence (committed by himself), returned to p. 237 the world. Afterwards he came back to the Bhikkhus and asked them for the upasampadâ ordination. They told this thing to the Blessed One. 'In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), returns to the world, and afterwards comes back to the Bhikkhus and asks them for the upasampadâ ordination, let them say to him: "Will you see that offence?" If he replies: "I will see it," let him be admitted to the pabbaggâ ordination; if he replies: "I will not see it," let him not be admitted to the pabbaggâ ordination. 2. 'When he has received the pabbaggâ ordination let them say to him: "Will you see that offence?" If he says: "I will see it," let him be admitted to the upasampadâ ordination; if he says: "I will not see it," let him not be admitted to the upasampadâ ordination. 'When he has received the upasampadâ ordination (&c., as before). If he says: "I will see it," let him be restored1; if he says: "I will not see it," let him not be restored. 'When he has been restored, let them say to him: "Do you see that offence?" If he sees it, well and good; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu).

'When he has been restored, let them say to him: "Do you see that offence?" If he sees it, well and good; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu). 3. 'In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal p. 238 to atone for an offence (committed by himself), &c.1 When he has been restored, let them say to him: "Atone now for that offence." If he atones for it, well and good, &c. 4. 'In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &c.2 When he has been restored, let them say to him: "Renounce now that false doctrine." If he renounces it, well and good, &c.' End of the first Khandhaka, which is called the Great Khandhaka3. p. 73 1 To this book is prefixed, as introduction, an account of the first events after Gotama's attaining Buddhahood, down to the conversion of his two chief disciples, Sâriputta and Moggallâna (chaps. 1-24). Among the elements of historical or legendary character with which, in the Vinaya Pitaka, the discussion of the monastic discipline is interwoven, this account occupies by far the first place, both in extent and in importance. For it contains the oldest version accessible to us now and, most probably, for ever, of what the Buddhist fraternity deemed to be the history of their Master's life in its most important period.

The connection in which this legendary narration stands with the main subject of the first Khandhaka is not difficult to account for. The regulations regarding the admission to the fraternity, which are discussed in this Khandhaka, could not but present themselves to the redactors of the Pitaka as being the very basis of their religious discipline and monastic life. It was possible to fancy the existence of the Samgha without the Pâtimokkha rules, or without the regulations about the Pavâranâ festival, but it was impossible to realise the idea of a Samgha without rules showing who was to be regarded as a duly admitted member of the fraternity, and who was not. It is quite natural, therefore, that the stories or legends concerning the ordination of Bhikkhus were put in connection with the record of the very first events of the history of the Samgha. Nor is it difficult to account for the theory formulated by the historians of the Buddhist ecclesiastical law, of different successive forms in which the ordination of Bhikkhus had been performed. In the beginning, of course, there was nobody but the Buddha himself who could ordain Bhikkhus; to him those who desired to be received, expressed their wish, and he conferred on them the pabbaggâ and upasampadâ ordinations by the formula: 'Ehi bhikkhu,' &c. (see I, 6, 32, 34, &c.) It was a very natural conception that afterwards, as the Samgha grew larger, the Buddha should have transferred the power of admitting new members to the Bhikkhus themselves, and should have instituted that form of ordination which the redactors of the Pitaka found valid at their own time.

The transition, however, from the supposed oldest form of ordination (the so-called ehi-bhikkhu-upasampadâ) to that latter form is in the Vinaya legends not represented as immediate. There is described an intermediate stage between the two, the ordination by the three saranagamanas, or by the candidate's three times repeated declaration of his taking refuge in the Buddha, the Dhamma, and the Samgha (see Mahâvagga I, 12). The reason which has led the redactors of the Vinaya Pitaka to this construction, was most probably the important part which in the upasampadâ service of the later time devolved upon the preceptor (upagghâya) of the candidate. As only learned Bhikkhus, who had completed the tenth year after their own upasampadâ, could perform the function of upagghâya at the upasampadâ ordination of other Bhikkhus (Mahâvagga I, 31, 8), it was natural that the redactors of the Vinaya found it impossible to ascribe this form of upasampadâ service to the first times of Buddha's teaching. For these times, therefore, they recorded another form, the upasampadâ by the three saranagamanas, the introduction of which they assigned, very naturally, to the time soon after the conversion of Yasa's friends, by which event the number of Bhikkhus had been augmented at once from seven to sixty-one. p. 74 1 The Lilayan or Phalgu river in Behar; see General Cunningham's map, Archaeological Reports, vol. i. plate iii.

1 The Lilayan or Phalgu river in Behar; see General Cunningham's map, Archaeological Reports, vol. i. plate iii. 2 After having reached the sambodhi and before preaching to the world the truth he has acquired, the Buddha remains, according to the tradition, during some weeks at Uruvelâ, 'enjoying the bliss of emancipation.' The Mahâvagga, which contains these legends in their oldest forms, assigns to this stay a period of four times seven days; the later tradition is unanimous in extending it to seven times seven days (Buddhaghosa in the commentary on the Mahâvagga; Gâtaka Atthav. vol. i. p. 77 seq.; Dîpavamsa I, 29, 30; Lalita Vistara, p. 488 seq.; Beal, Romantic Legend, p. 236 seq., &c.) p. 75 1 The Chain of Causation, or the doctrine of the twelve nidânas (causes of existence), contains, as has often been observed, in a more developed form an answer to the same problem to which the second and third of the four Noble Truths (ariyasakka) also try to give a solution, viz. the problem of the origin and destruction of suffering. The Noble Truths simply reduce the origin of suffering to Thirst, or Desire (Tanhâ), in its threefold form, thirst for pleasure, thirst for existence, thirst for prosperity (see I, 6, 20). In the system of the twelve nidânas Thirst also has found its place among the causes of suffering, but it is not considered as the immediate cause. A concatenation of other categories is inserted between tonhâ and its ultimate effect; and on the other hand, the investigation of causes is carried on further beyond tonhâ. The question is here asked, What does tonhâ come from? and thus the series of causes and effects is led back to aviggâ (Ignorance), as its deepest root. We may add that the redactors of the Pitakas, who of course could not but observe this parallelity between the second and third ariyasakkas and the system of the twelve nidânas, go so far, in one instance (Anguttara-Nikâya, Tika-Nipâta, fol. ke of the Phayre MS.), as to directly replace, in giving the text of the four ariyasakkas, the second and third of them by the twelve nidânas, in direct and reverse order respectively. Professor Childers has furnished a valuable note on the nidânas; see Colebrooke, Miscellaneous Essays (second edition), II, 453 seq.

2 In the Sammâditthisuttanta (Magghima-Nikâya, fol. khû of Turnour's MS.) we find the following explanation of what Ignorance is: 'Not to know Suffering, not to know the Cause of suffering, not to know the Cessation of suffering, not to know the Path which leads to the cessation of suffering, this is called Ignorance.' The same is repeated in the explanation of the nidâna formula, which is given in the Vibhanga (Abhidhamma-Pitaka, Patikkasamuppâda-vibhanga, fol. ki of the Phayre MS.), and we must accept it, therefore, as the authentic expression of Buddhistical belief. It is obvious, however, that this explanation leaves room for another question. Ignorance, we are told, is the source of all evil and of all suffering, and the subject ignored is stated to be the four Truths. But who is the subject that ignores them? All attributes (as the viññâna, &c.), that constitute sentient beings and enable them to know or to ignore, are said to be first produced by Ignorance, and we shou1d conclude, therefore, that they cannot exist before Ignorance has begun to act. Or are we to understand that it is the Ignorance incurred by a sentient being in a preceding existence, that causes the samkhâras and Consciousness, the connecting links between the different existences, to act and to bring about the birth of a new being? As is well known, this Ignorance (Avidyâ) plays a great part also in the Brahmanical philosophy of the Upanishads; and the Buddhist belief is, no doubt, founded to a considerable extent on older theories. But we cannot venture in a note to touch upon one of the most difficult and interesting questions which await the research of Indianists.

As is well known, this Ignorance (Avidyâ) plays a great part also in the Brahmanical philosophy of the Upanishads; and the Buddhist belief is, no doubt, founded to a considerable extent on older theories. But we cannot venture in a note to touch upon one of the most difficult and interesting questions which await the research of Indianists. p. 76 1 It is very frequently stated that there are three samkhâras or productions: kâyasamkhâra, vakisamkhâra, and kittasamkhâra, or, productions of body, of speech, and of thought (see, for instance, the Sammâditthisuttanta, Magghima-Nikâya, fol. khû of Turnour's MS.) The kâyasamkhâra consists, according to the Samkhâra-Yamaka (Abhidhamma-Pitaka), in inhalation and expiration (assâsapassâsâ); the vakîsamkhâra in attention and investigation (vitakkavikârâ); the kittasamkhâra in ideas, sensations, and all attributes of mind except attention and investigation (saññâ ka vedanâ ka thapetvâ vitakkavikâre sabbe pi kittasampayuttakâ dhammâ). The Vibhanga (Abhidhamma-Pitaka, Patikkasamuppâdavibhanga, I.I.{sic. ?}) gives, when discussing the samkhâras, six categories instead of the three: 'Now which are the samkhâras that are produced by Ignorance? Samkhâras (or, productions) that lead to righteousness, samkhâras that lead to sinfulness, samkhâras that lead to immovability, productions of body, of speech, and of thought.' The Pâli words are: 'Tattha katame aviggâpakkayâ samkhârâ? puññâbhisamkhâro apuññâbhisamkhâro ânañgâbhisamkhâro kâyasamkhâro vakisamkhâro kittasamkhâro.' The list of fifty-five categories belonging to the samkhâra-khandha, which Sp. Hardy gives in his Manual (p. 404 seq.; comp. also Rh. D., 'Buddhism,' p. 91 seq., and 'Buddhist Suttas from the Pâli,' p. 242), is not founded, as far as we know, on the authority of the Pitakas themselves, but on later compendia and commentaries.

p. 77 1 I.e. eye, ear, nose, tongue, body (or the faculty of touch), and mind. p. 79 1 Buddhaghosa: 'The goat-herds used to go to the shadow of that banyan tree and to sit there; therefore it was called the banyan tree of the goat-herds.' The northern Buddhists say that this tree had been planted by a shepherd boy, during the Bodhisatta's six years' penance, in order to shelter him; see Beal, Rom. Legend, pp. 192, 238, and the Mahâvastu. 2 'Huhunkagâtiko.' Buddhaghosa: 'Because he was ditthamangalika, he became filled with haughtiness and wrath, and went about uttering the sound "huhum."' Ditthamangalika (having seen something auspicious ?) is obscure to us. p. 81 1 Buddhaghosa says that Râgâyatana (lit. a royal apartment) was the name of a tree. It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Târâyana, and in the Dipavamsa (II, 50) Khîrapâla. The place where the two merchants met Buddha, is thus described in the Mahâvastu: kshîri-kâvanashande bahudevatake ketiye. p. 82 1 The term Tathâgata is, in the Buddhistical literature, exclusively applied to Sammâsambuddhas, and it is more especially used in the Pitakas when the Buddha is represented as speaking of himself in the third person as 'the Tathâgata.' The meaning 'sentient being,' which is given to the word in the Abhidhânappadîpikâ, and in Childers's Dictionary, is not confirmed, as far as we know, by any passage of the Pitakas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Pitaka: hoti tathâgato param maranâ, which means, of course, 'does a Buddha exist after death?' In the Gaina books we sometimes find the term tatthagaya (tatragata), 'he who has attained that world, i.e. emancipation,' applied to the Ginas as opposed to other beings who are called ihagaya (idhagata), 'living in this world.' See, for instance, the Ginakaritra, § 16. Considering the close relation in which most of the dogmatical terms of the Gainas stand to those of the Bauddhas, it is difficult to believe that tathâgata and tatthagaya should not originally have conveyed very similar ideas. We think that on the long way from the original Mâgadhî to the Pâli and Sanskrit, the term tatthagata or tatthâgata (tatra + âgata), 'he who has arrived there, i.e. at emancipation,' may very easily have undergone the change into tathâgata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the Gainas.

p. 83 1 The four guardian gods of the quarters of the world; see Hardy's Manual, p. 24. Their Pâli names, as given in the Abhidhânappadîpikâ, vv. 31, 32, the Dîpavamsa XVI, 12, &c., were, Dhatarattha, VirûIhaka, Virûpakkha, and Vessavana or Kuvera. 2 Onîtapattapâni, which is said very frequently of a person who has finished his meal, is translated by Childers, 'whose hand is removed from the bowl' (comp. also Trenckner, Pali Miscellany, p. 66). We do not think this explanation right, though it agrees with, or probably is based on, a note of Buddhaghosa ('pattato ka apanîtapânim'). Onîta, i.e. avanita, is not apanîta, and the end of the dinner was marked, not by the Bhikkhu's removing his hand from the bowl, but by his washing the bowl (see Kullavagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-nî is, to pour (water) upon something; see the Petershurg Dictionary. We have translated, therefore, onîtapattapâni accordingly. p. 84 1 Because there was no Samgha at that time, their declaration of taking refuge, by which they became upâsakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Samgha. p. 85 1 The upadhis (substrata of existence) are specified in the commentary on the Sutta-Nipâta, ap. Dhammapada, p. 433: 'sabbûpadhinam parikkhayâ 'ti sabbesam khandhakâmagunakilesâbhisamkhârabhedânam upadhînam parikkhînattâ.' Probably abhisamkhâra is not co-ordinate with the other members of the compound, but is determined by them, comp. pabbaggâbhisamkhâra, iddhâbhisamkhâra, gamikâbhisamkhâra. The upadhis, therefore, according to this passage, consist: firstly, in the actions of mind that are directed towards the khandhas (i.e. that have the effect of propagating and augmenting the dominion of the khandhas); secondly, in the actions tending to the fivefold pleasures of sense; and thirdly, in those connected with kilesa (evil passion).

2 Buddhaghosa explains anakkhariya by anuakkhariya, which is alike unintelligible to us. The Lalita Vistara (p. 515, ed. Calcutta) has abhîkshnam ('repeatedly'). p. 86 1 It is difficult to believe that the Pâli name of Brahmâ Sahampati, the ruler of the Brahma worlds (see Spence Hardy's Manual, pp. 43, 56), is not connected with the Brahman svayambhû of the Brahmanical literature. Perhaps the Sanskrit equivalent of sahampati might be svayampati. 2 Amata, an epithet of Arahatship, which may perhaps mean simply ambrosia. See Rh. D., Buddhism, pp. 60, 111, 184. p. 87 1 See § 3 with our note for this omitted word. p. 89 1 Âlâra Kâlâma and Uddaka Râmaputta were the two teachers to whom Gotama had attached himself first after his pabbaggâ See Faushöl1's Gâtaka, vol. i. p. 66; Rh. D., Buddhism, p. 34. p. 90 1 See about the five companions of Buddha's self-mortification, in the time before the sambodhi, the Gâtaka, vol. i. p. 67; Hardy, Manual, p. 165; Rh. D., Buddhism, p. 35. The names of the five Bhikkhus were, Kondañña, Vappa, Bhaddiya, Mahânâma, Assagi. 2 Perhaps instead of kho 'me ( = kho ime) we should read kho me. 3 'The Mrigadâwa, or Deer Park, is represented by a fine wood, which still covers an area of about half a mile, and extends from the great tower of Dhamek on the north, to the Chaukundi mound on the south.' Cunningham, Arch. Reports, I, p. 107. p. 91 1 Gina, or the victorious One, is one of the many appellations common to the founders of the Bauddha and Gaina sects.

1 Gina, or the victorious One, is one of the many appellations common to the founders of the Bauddha and Gaina sects. 2 Sensuality, individuality, delusion, and ignorance (Kâma, Bhava, Ditthi, and Aviggâ). p. 92 1 Buddhaghosa, in a note on Kullavagga II, 1, 1, says that pâdapîtha is a stool to put the washed foot on, pâdakathalika (or pâdakathalikâ?), a stool to put the unwashed foot on, or a cloth to rub the feet with (pâdaghamsana). p. 94 1 As they had done before when they underwent austerities together with the Bodhisatta at Uruvelâ. 2 Of the literature that exists referring to the discourse which follows now (the Dhammakakkappavattana Sutta), it will suffice to quote M. Feer's Études Bouddhiques, I, p. 189 seq., and Rh. D., 'Buddhist Suttas from the Pâli,' pp. 137-155, and in the Fortnightly Review for December 1879. p. 95 1 Clinging to the five elements of existence, rûpa, vedanâ, saññâ, samkhârâ, viññâna. See § 38 seq. p. 96 1 I.e. the thirst (tanhâ), which is declared in this Noble Truth to be the cause of suffering, must be abandoned. p. 97 1 The three modifications and twelve constituent parts are those specified in §§ 23-26. p. 98 1 The thirty-three devas of the Vedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhummâ devâ, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, p. 25

1 The thirty-three devas of the Vedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhummâ devâ, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, p. 25 p. 99 1 Those three Bhikkhus of the five, who had been converted, went about for alms; while the Buddha remained with their two companions, and instructed them. p. 100 1 This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, samkhâras, and consciousness are the well-known five classes (khandha) of bodily and mental parts and powers; see Rh. D., 'Buddhism,' p. 90 seq. The self (attâ), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha's, which is frequently called the Anattalakkhana Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way. 2 See the note on chap. 1. 2. p. 101 1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the samkhâras, and consciousness. 2 The same with regard to the other four khandhas.

2 The same with regard to the other four khandhas. 3 Compare Burnouf, 'Lotus de la bonne Loi,' p. 481. p. 102 1 See the note on § 9. 2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See Gâtaka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pâli Pitakas is the story told about the Bodhisatta himself. 3 This was a position of honour among the merchants. In the later literature we hear of an office of setthi (setthi-tthâna) in a city, to which any one with the requisite wealth and talent was eligible (Gâtaka I, 120-122); and, according to the Mahâvamsa, the king appointed to an office called setthitâ, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be setthi-gahapati (see Rh. D.'s note on Mahâ-sudassana Sutta I, 41). 'The Setthi,' standing alone, or 'the Mahâ-setthi,' means Anâtha Pindika (Gâtaka I, 95, 227-230; Dhammapada Commentary, p. 395). Below, in chapter 9, § 1, it would seem that the rank of setthi was hereditary, and this is confirmed by the later literature; but this applies to the social rank only, and not to the office. p. 103 1 Pleasures of the eye, ear, nose, tongue, and touch. 2 Hatthappattam susânam maññe, literally, 'one would think a cernetery had (suddenly) come to one's hand.' p. 104

p. 104 1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkâmya. Itivuttaka, fol. khi (Phayre MS.): kâmânam etam nissaranam yad idam nekkhammam, rûpânam etam nissaranam yad idam aruppam. p. 107 1 The stage of a sekha, i.e. a person who has attained to any stage in the Noble Eightfold Path (such as sotâpattiphala, &c.) inferior to the highest (Arahatship). p. 109 1 The rules about the dress of a Bhikkhu who is going to the village are given in the Kullavagga VIII, 4, 3; 5, 2. Compare Rh. D.'s note on the Mahâ-parinibbâna Sutta V, 45. p. 110 1 According to Subhûti (in Childers's Dictionary) sampavâreti means that the host hands dishes to the guest until the latter says, 'I have had enough.' Childers accordingly translates sampavâreti, 'to cause to refuse.' But as pavâreti means, 'to cause to accept,' it is impossible that sampavâreti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavâreti. p. 112 1 This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine; just as in chap. 12 a form of upasampadâ is introduced by Buddha which was regarded as inadmissible in later times.

p. 113 1 The correct spelling of this name appears to be Senâninigama ('the General's Town'), and not Senânigama ('the Army's Town'); the Gâtaka Atthavannanâ (vol. i. p. 68) and the Paris MS. of the Mahâvagga (manu secunda) read Senâninigama. The Lalita Vistara has Senâpatigrâma. p. 115 1 On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, § p. 116 1 See about the vassa residence the rules given in Book III. p. 118 1 The Gatilas (i.e. ascetics wearing matted hair) are Brahmanical vânaprasthas. The description of their ascetic life given in many passages of the Gâtaka Atthavannanâ and of the Apadâna exactly agrees with the picture of the forest life of the {Greek: ulóbioi} which so frequently occurs in the Mahâbhârata. In the Mahâvagga (VI, 35, 2) it is expressly stated that the Gatilas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Gatila is 'isipabbaggam pabbagati' (frequently in the Gât. Atth.), i.e. leaving the world and becoming a Rishi. p. 119 1 Iddhi. compare the passages referred to by Rh. D. in. Buddhist Suttas from the Pâli,' pp. 2, 40, 259; and further Mahâvagga VI, 15, 8, and Kullavagga Vll, 1, 4, and VII, 2, 1. 2 Satim upatthâpetvâ. Sati is here a more precise idea than memory. p. 120 1 Buddhaghosa explains makkha by kodha. 2 Compare Kullavagga IV, 4, 4, where Dabba also tegodhatum samâpaggati, that is, his finger is on fire.

2 Compare Kullavagga IV, 4, 4, where Dabba also tegodhatum samâpaggati, that is, his finger is on fire. 3 Compare the Editor's corrections at Kullavagga, p. 363. 4 In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know any other instance in the Pâli Pitakas of a similar repetition, excepting a short passage at the end of chap. 24. 3; and one other in the Mahâ-padhâna Sutta. p. 121 1 Literally, 'the Snake among men,' or 'the Elephant among men' (manussanâgo). p. 122 1 According to Vedic tradition the Gautamas, as is well known. belong to the Ângirasa tribe. 2 See chap. 4. 4. p. 124 1 One of the supposed seven great lakes in the Himavant. p. 127 1 See about this gambu tree, which grows in the forest of Himavant, Hardy's Manual, p. 18 seq. p. 128 1 Very probably it is this story in which a similar legend has originated that the Ceylonese tell about Mahinda, the converter of their island; see Dîpavamsa XII, 75. p. 129 1 Bigandet (Life of Gaudama, p. 135) translates this passage from the Burmese version: 'Gaudama split it in a moment, in five hundred pieces.' Doubtless the true meaning is, that there were five hundred pieces of wood, one for each of the five hundred Gatilas over whom was Kassapa chief. In the following two stories (§§ 13, 14) we have five hundred sacred fires.

1 Bigandet (Life of Gaudama, p. 135) translates this passage from the Burmese version: 'Gaudama split it in a moment, in five hundred pieces.' Doubtless the true meaning is, that there were five hundred pieces of wood, one for each of the five hundred Gatilas over whom was Kassapa chief. In the following two stories (§§ 13, 14) we have five hundred sacred fires. p. 130 1 The ashtakâ festivals, about which accurate details are given in the Grihya Sûtras, were celebrated about the wane of the moon of the winter months mârgasîrsha, taisha, and mâgha; see Weber, Die vedischen Nachrichten von den Naxatra, II. p. 337, and H. O.'s note on the Sânkhâyana Grihya, 3, 12, ap. lndische Studien, XV, p. 145. 2 Buddhaghosa explains mandâmukhiyo by aggibhâganâni. p. 132 1 Which they had cut off in order to receive the pabbaggâ ordination, see chap. 12. 3. 2 We are extremely doubtful about the meaning of khârikâga, which Buddhaghosa explains by khâribhâra. Perhaps it may mean provisions of any description of which each Gatila used to keep one khârî (a certain dry measure). p. 133 1 This is evidently a remark added to the text by a reader or commentator. p. 134 1 According to General Cunningham, Gayâsîsa (' the head of Gayâ.') is the mountain of Brahmâyoni near Gayâ. Arch. Rep. III, 107. p. 135 1 Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense.

1 Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense. p. 136 1 Latthivana (Sansk. yashtivana), literally, 'stick forest,' means a forest consisting of bambus. General Cunningham has the following note about this bambu forest: 'In 1862, when I was at Râjgir (i.e. Râgagaha), I heard the bambu forest always spoken of as Jaktiban; . . . I fixed the position of the bambu forest to the south-west of Râjgir on the hill lying between the hot-springs of Tapoban and old Râgagriha.' Reports, III, 140. The word we have rendered sacred shrine is Ketiya. p. 137 1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Compare Rh. D.'s' note on Mahâ-sudassana Sutta, p. 260. p. 138 1 Literally, 'who is known as emaciate.' This is said with reference to the mortifications practised by the Gatilas or Vânaprasthas. The Mahâbhârata (III, 1499) uses the same adjective (krisa) of a Gatila. Vadâno we take for a participle, but it is possible also to read vadâ no, 'tell us,' which Professor Jacobi (Zeitschrift der Deutschen Morg. Ges., XXXIV, p. 187) prefers. Buddhaghosa takes kisakovadâno for a compound of kisaka and ovadâna: tâpasânam ovâdako anusâsako. 2 The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c., and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere.